CHAP. I.
That most men are naturally inclin'd to Superstition, especially the igno­rant sort.

AN Owl, an Hare, and an Old-wo­man, was Ancient­ly the Emblem of Superstition; and truly if we shall di­ligently search into the Causes of this Error, we shall find that Ignorance, and Dotage, vain hopes, and foolish fears, groundless expectations, and casual events have been the Springs from whence this folly proceeds, which is the Mother of all these Omens and Prognostica­tions. It is an Ancient observation, [Page 2] Primus in orbe Deos timor fecit, that fear Deified the first gods, and with­out doubt there is much truth in the Assertion.

For though the Idea of one true God, and first Principle of all things, was at first Imprinted upon the Soul of man; yet the fears of after Ages Canonized the multitude of false gods. It was a Storm, and an Eclips, that Consecrated Romulus; and Iove him­self had not been Master of heaven, or worshipped upon earth, had not the terrors of his Thunders advanced the conceit of his Divinity amongst the ignorant, and fearful multitude. Hence Aulus Gellius observes in Noct. Att. l. 5. c. 12. That he was not on­ly worshipped as a Iuvans Pater, a friend and helper of Mankind, but as a Vejovis and hurtful Deity; and there­fore his image was placed in a Tem­ple near the Capitol-with darts in his hand, to signifie his hurtful power; and therefore for this reason, Virgil [Page 3] in his Georgics is thought to depre­cate these unlucky gods.

Upon the like grounds the rest of the Stars, and Planets came to be reckoned amongst the gods. For the ignorance of vulgar apprehensions, conceiting that it lay in their own powers to disperse what influences they themselves pleased, were not on­ly fearful to offend these new Deities, which themselves had created; but also took great care to win and please, lest they should send forth such Malevo­lent Emissions of their fury, as might be to the prejudice of Mankind, or at least the ruin of those who neglected their worship. Hence also has it come to pass, that the Devil himself has had his Votaries, and hath still [Page 4] his devoutest worshippers; and the cause of this has not only been envy, or desire of Revenge, which prompts men sometimes to the most wicked and unlawful practises; but even cowardly and melancholly apprehen­sions. And this is evident, first, in that the most ignorant and Narrow­sould people are most often seduced by evil Spirits, or by the weakness of their own imaginations, to practise unlawful or unnecessary, and fruitless Arts. And secondly, in that all Witches and Necromancers in their Spells, and most solemn Invocation of Devils, have this, or the like Form. viz. Whereas thy Servant N. is unworthy to crave the help or assistance of Good Angels, give leave to the Daemons, &c. to come to my Aid. And yet these sort of abused people have as many Followers as the greatest Divines, while the ignorant multitude in all Misfortunes, Crosses and Afflictions, forthwith make their Applications to [Page 5] them as the most ready help.

If the man be sick, where shall he have his Physick, but from one that fetches it from behind the Curtain? If he lie under any Misfortune, he pre­sently betakes himself to some Fortune-teller or Conjurer. If the Cattel be sick, the White-Witch is presently sent for to bless it.

I shall therefore make it my business to undeceive the people, and to shew them that it is altogether unlawful to have recourse to such men, who pra­ctise unlawful Arts; that in all Trials, Crosses, and Afflictions whatever, God alone is to be sought after, who suffers us sometimes to fall into grie­vous troubles, that we may the more devoutly call upon him.

CHAP. II.
That God's hand is in all Crosses, who Ruleth over Devils and all their Instruments.

THe want of due consideration of the first and leading Cause, from whence all Crosses and afflictions proceed, has not only been the occa­sion of many mens betaking them­selves to unlawful Remedies, but even of doubting either the Existence, or Providence of the Deity. To see wicked men advanced to the greatest Honours, enjoy the most splendid Fortunes, and continue in the firmest health, and strength of body, and vigor of mind; while others of the most temperate dispositions, most ho­ly habits, and most constant Pieties, labour under the greatest Crosses, and Misfortunes imaginable, has startled [Page 7] the belief of many wise and good men. At this block the ingenious Poet Clau­dian confesses that he stumbled.

There is no need to multiply exam­ples of this kind; tis the common Fate of man to fall into these doubts. The example of the holy David may serve for all, whose foot had well nigh slipt [Page 8] upon the like consideration.

But if we shall enquire into the Holy Scriptures, we shall find that Afflictions come not but by the ap­pointment or permission of God, who governs and disposeth all things as seemeth best to his Godly wisdom, and so as that the events of all things may contribute most to his own glory, and suit best with the happiness of his Saints. We are assured in Iob, that Afflictions come not out of the dust. Iob. 5. 6. The evil (of punishment) is from the Lord. Amos. 3. 6.

☞ So the Lord smote all the first­born of man and beast in Egypt, Exod. 21. 29. So did he Iehoram the son of Iehosophat with an incurable disease, till his bowels fell out. 2 Chron. 21. 18, 19. And so it was the hand of God, that turned the Pride of Nebuchadnezzar into madness and brutishness. Dan. 4. 31. And it was the Angel of God that smote Herod, causing worms to eat him to death. Acts. 12. 23. And all [Page 9] the Magicians and Sorcerers in the world, nay, nor all the power of Hell could never have relieved these. It was only in the power of him that sent these punishments, to have removed them.

'Tis true indeed, God sometimes sends out the evil Spirits, as the exe­cutioners of his Justice, as he did a­mong the Egyptians. Psal. 78. 49. and so did he send an evil Spirit upon Saul to vex him, 1 Sam. 16. 15. But when he does send out these Instru­ments of his displeasure, they have their Commissions and Orders, beyond which they cannot go. The Devils could not enter so much as into the Swine of the filthy Gadarenes, with­out the leave of Christ. Mat. 8. 31. The Witches and Sorcerers acknow­ledge their limits. It is not all per­sons, that they can pretend to hurt. Lipsius well observes Physiolog. Stoicor. lib. 1. Cap. 17. that neither Magi­cians, nor Devils themselves can take away Gold or Letters out of mine, or [Page 10] Crassus's Chest, & Clientelis suis lar­giri. For they are base, poor, contem­ptible fellows for the most part. Bo­dinus also. Daemon. lib. 3. cap. 3. Notes that they can do nothing (in Iudicum decreta aut poenas, in Regum concilia, vel arcana, nihil in rem num­mariam aut thesauros, They cannot give money to their Clients, alter Judges Decrees, or Councils of Kings: these Minuti Genij cannot do it. Al­tiores Genij hoc sibi asservarunt, the higher powers reserve these things to themselves. Now and then peradven­ture there may be more famous and powerful Magicians, such were Simon Magus, Apollonius Tyaneus, Pasetes, Iamblicus, Odo de Stellis, that for a time can build Castles in the air, repre­sent Armies, and perform very strange Feats; but all these end in nothing, but the power of God protects those that fear him from their Malevolence, and destroys all these Phantasms, bringing their wicked works and [Page 11] the Authors of them to inevitable ru­in. So it fared with that great ene­my of the Christian Faith Simon Ma­gus, who when he had been several times bafled by Saint Peter, at last, to give further demonstration of his great power, ascended the Capitol, giving out to the people, that he would fly up to Heaven from whence he came, and accordingly began his flight; up­on which Saint Peter besought God, that he would not suffer the world to be deluded by his Sorceries; and forth­with the wicked wretch fell down, and in his fall put an end at once to his delusions and his life. So soon can God bring to destruction all those that work wickedness. Wherefore he on­ly is to be sought after, in all our Ca­lamities and Afflictions; for he alone can remove them, and will do it, when he sees it most for his glory, and the everlasting welfare of our Souls.

☞ It is the greatest folly imagi­nable upon every Affliction, to run [Page 12] forthwith to the Devil, or any of his Instruments: for it is not his will that we should be cured of any of our Ma­ladies. He rather glories in deceiving us, and bringing us into all kind of misery, both temporal and eternal. Besides he can neither do us good nor harm, but by Godspermission, and there­fore all good men have ever acknow­ledged, that whatever befel them, was the hand of God, yea, even when they have known, that the most Devilish instruments have been imployed against them. Thus Iob concludes, The Lord gave, and the Lord hath taken away. Iob. 1. 21. Histerrors he called the terrors of the Lord C. 6. 4. And he said also, that God scared him with dreams, and terrified him with visions. C. 7. 14. He therefore, from whom all things have their being, their life, and their motion is to be Supplicated, either to remove our Cross, or so Sanctifie it to us, as that it may turn to our health and Salvation.

[Page 13] Passionate people will not be con­tent to wait the Lords leasure, and so grow impatient and furious under the Chastisements of the Lord, and are brought to destruction. So fared it with Iehoram the son of Iesabel, who though he knew the Lords hand was upon him, and his people; yet was he so impatient to endure the misery, and so Hellishly enraged, that he Swore to take away the life of the Prophet Eli. 2K. 6. 31, 33. But the end of this man was a short life, a troublesom Reign, & a violent death, for he was trod to death by the people in the gate, as the Prophet had foretold. 2 Kings. 7. 17. But it fell out much otherwise with the patience of Iob, who never murmured at any of Gods dispensations towards him, but contented himself with all occurren­ces, and humbly submitted to the se­verest Chastisements. Him therefore did God deliver from all his troubles, and doubled his Blessings and his Re­wards upon, and made his end glorious [Page 14] and happy. The same Method of de­portment is observable in Saint Paul, who when the messenger of Satan was sent to Buffet him, betook himself to Prayer, and had deliverance.

I shall proceed no further in Instan­ces, to shew that God alone has the power to help us in all our needs, and likewise such a Dominion over all crea­tures both good and bad, that without his permission and assistance they can do nothing. I only shall mention that remarkable passage of Balaam, whom Balac did imagine to have been endu­ed with such a power, as that he could Bless, or Curse whosoever he pleased. But the Prophet assures him, that though he would give him his house­ful of Silver and Gold, he could not go beyond the Word of the Lord, to do more or less. Num. 12. 18. There­fore let no man think it lies in the power of Inchanters, Witches, or any of their Associates or Assistants, the Divels, to cure those whom the Lord [Page 15] hath smitten, or to hurt any person, whom the Lord is pleased to Bless.

CHAP. III.
Several strange Diseases happen only from natural Causes in which neither Divels nor any of his Instruments have any hand.

THere is nothing (as we have formerly hinted) more usual with the Common people, than to ascribe to Witchcraft, all Disasters, Mischances, or Diseases whatever, seeming strange to vulgar sense. I shall therefore in this Chapter give a brief account of some Diseases, which though proceeding from Natural Causes, I have observed that the peo­ple attribute to Sorcery; and forth­with a Messenger in any of these Cases is dispatched, either to a Cunning­man for a Blessing, or else the next Old-woman is suspected for a Witch, and the Curses of all the Neighbour­hood [Page 16] hood are mustered against her.

1 st. For example, in a Catalepsis, the whole body is, as it were, in a mi­nute suddenly taken in the midst of some ordinary Gesture or Action, as Standing, Sitting, Lying, Writing, or Looking up to Heaven, and is continued in this posture for some space together, as if Frozen, generally stark and stiff, in all parts without Sense or motion. Now this disease, being not so common as the Measles, or the Small-Pox, the Tooth-ach, or the Ague, the Countrey people forth with cry out there's Sorcery in the Case; cut off some of his hair, and bring it to the Wiseman.

2dly. The Apoplexy, wherein the Sick are also suddenly taken, and sur­prised with a senseless Trance, and general astonishment, or sideration and benumming of all the Limbs, void of all sense and moving, many hours together, only the breath striveth against the danger of Suffocation, and [Page 17] still the Pulse beateth.

3dly. Others are swiftly surprised with so profound and deadly a sleep, that no call, nor cry, nor noise, no pinching, or stimulation can in many hours awake or raise them. Of this Disease, as Bodin affirmeth in his Dae­monomania, lib. 2. cap. 6. That Iohan­nes Scotus lying as if he had been dead, was buried before he really was so.

4thly. Phrenitis, which the Greeks derive from the word [...], is a disease of the mind, with a continual Mad­ness and Dotage, which hath an ac­cute Feaver annexed to it, or else an inflamation of the Brain, or the Membranes or Kells of it.

5thly. Hydrophobia is a kind of mad­ness wel known in every Village, which comes by the biteing of a Mad-dog. The reason of the name is, because the persons thus affected cannot en­dure the sight of water, or any liquor, supposing still they see a Mad-dog in it. The part affected is the Brain; the [Page 18] cause Poyson, that comes from the Mad-dog, which is so hot and dry, that it consumes all the moisture in the body. Hildeshiem in Spicil. 2. Re­lates of some that died so Mad; and being Cut up, had no water, scarce any blood left in them. To such as are affected with it, the fear of water begins at fourteen days after they are bitten, to some again not till Forty or Sixty days. Some say not only bite­ing, but touching or smelling a Dog infected, may cause this disorder; and then if any one chance to fall into such a condition, and the cause not known, straight-way half of the Parish is suspected of Witchery.

☞ What would the people imagine of Lycanthropie, when they are so strangely startled at these Diseases? For in this, as some Physicians tell us, men run howling about Graves and Fields in the night, and will not be per­swaded but that they are Wolves, or such like beasts. Forrestus in his Ob­servat. [Page 19] de morbis cerebri. lib. 10. cap. 15. tells of some persons thus distract­ed, to one of which himself was an eye-witness at Alcmaer in Holland, a poor Husbandman that still hunted about Graves, and kept in Church­yards, of a pale, black, fearful and ugly look. Such belike were the Daughters of King Praetus, who fan­cied themselves to be Kine. And Ne­buchadnezzar in Daniel, was only trou­bled with this kind of Madness; and not really Metamorphosed into an Ox: For the soul of man could not possibly dwell in so unsutable an habitation as the body of an Ox; but the proud King might be seized with so deep a Lycanthropie, as to fancy himself to be so.

Besides this, we often see men la­boring of very sad and violent Diseases, as Convulsions, Madnesses, and such like, and some will bite their Tongues and Flesh, some make fearful Outcries, and most hideous Shriekings, some [Page 20] toss themselves violently from one place to another, some Froth, Gnash with their Teeth, and draw their faces into strange and Ghastly Figures. All which though proceeding from natural causes; yet the vulgar is ready to be­lieve there is something more in the Case. And that which doth more con­firm them in this Creed, is either the want of able Physicians, or their in­ability to employ them; for they are seldom so Charitable as to make any more Recipe's, than they receive Gui­nies. And so the poor people are for­ced to go to some sorry Emperick, who 'tis certain, will do them no good, and upon that disappointment, to some Cunning man, who will do them less. Nay, it has sometimes happen'd, that honest persons have been apprehended, Arraigned, and Condemned, through the advices of such men; for in these Cases, it is observable, that a small matter will beget suspicion, and upon this multitudes of Proofs shall be [Page 21] muster'd up, and so by a ready Climax, the poor people are hurried up to the Gallows it self. Such are the miseries on the one hand, and the delusions on the other hand, of the Superstitious, and ignorant Multitude.

CHAP. IV.
That Devils may do mischief to man or beast, without any Association with Witch or Wizard.

THough we do not deny, but shall hereafter prove that there are Witches, and Necromancers, and such persons as make wicked Contracts with the Devil, to the ruin of their own souls, and the prejudice of others; yet it is most certain, that the Devil often does much evil of himself (by Gods permission) without any Asso­ciation with any of his forementioned [Page 22] Instruments. For being possessed with an irreconcilable malice against the welfare of Mankind, he goes about continually seeking whom he may de­vour, laying hold upon all opportu­nities and advantages, whereby he may tempt or ensnare us, or disturb our peace, or endanger our Salvation. Thus in the begining did he enter into the Serpent, while there was yet no Witch to employ him. So when God gave him leave, he entred into the Sabaeans and Chaldeans, and stirred them up to rob Iob of his Cattel. He burnt his sheep also with Fire, blew down his house upon his Children, and killed them, and at last most cruelly tormented the body of Iob, and af­frighted him with Visions and Dreams, and this without any the least suspici­on of Witchery. To these examples we may add those, whom the Gos­pels mention to have been possest in the days of our Saviour; and the Herd of Swine which by Christs per­mission [Page 23] were driven head-long into the Sea by a Legion of Devils. He does not always need to be set at work by his Imps and Associates. If God permit him to afflict us, either for our sins, or for the tryal of our Faith, or Patience, or any other vertues; he is soon ready to execute his Office, and to proceed to the utmost of his com­mand. It is our happiness that he hath his Chains of Restraint, that his pow­er is limited, and his malicious nature kept within its bounds, other­wise our condition were miserable, even beyond relief: he would not stand to tempt some, or more fully to contract with others; but his first bu­siness would be utterly to destroy us all. Thanks therefore be given to thee, O Almighty Iesus, who hast over­come the Devil, and dost still reserve him in Chains to the Judgment of the Last Day.

CHAP. V.
That seeing Men, or Women, or Beasts may be Afflicted from some natural Causes, or that some persons may on purpose Counterfeit many things; or that the Devil himself may be the sole Worker, people ought to be cau­tious how they Ascribe their Distempers, or Troubles to Witch­craft.

THere is nothing more com­mon with men of Shallow un­derstandings and Loose lives, than to Ascribe every little Cross, or unfor­tunate accident to Witchcraft. It shall therefore be my Business in this Chapter to dissuade men from a Practice so vain, and fruitless in it self, so dishonorable and displeasing to God, and so prejudicial to the health of their own Souls; and there are many rea­sons [Page 25] to convince them of this folly, as for example.

1st. The consideration of Gods own hand afflicting us to bring us to the remembrance of our Duties, and to call us to Repentance and Amendment of life, the power of natural causes, and the liberty which is sometimes given to Satan without any Associa­tion with a Witch, as hath been shew­ed in the former Chapters.

2dly. An approved truth by the ex­periences of all Ages, That those, who never Dream of Witches, or ever re­gard them, are hardly at any time tormented or hurt by them: But on the contrary, such as live in suspicion of them, such as are afraid of them, or seek to please them with Gifts, have commonly some mischief done, as the Reward of their fears and jealousies. And truly the judgments of God in this particular are very just, in punish­ing them by the same instruments they stood in fear of, who have more awe [Page 26] for the Devil, than confidence in God.

3dly. All do grant, which have any knowledge in the power of Witches, that they work only by the Devil; for though themselves do Threaten, Curse, make Images, and the like; yet the Devil is the great Instrument that works the Mischief. Therefore the advice of Saint Iames is not unseaso­nable in this Instance. Resist the De­vil, and he will flie thee. Resist him, and he shall have no power to hurt thee, either by himself or by the in­stigation of any Associates. She may bid him go, but he cannot do till he hath leave from God, who will never grant it to hurt his own peculiar people; nay, he will be as an Hedge about all those that put their trust in him.

4thly. The manifold evils, which continually result from wicked pra­ctice, as

1st. It draws mends minds from the true fear of God, making them [Page 27] to stand in awe of the most wicked and wretched creatures in the world, the Devil and a Witch, than which nothing can be a greater dishonour to the Creator, or more prejudicial to their own Souls.

2. It bringeth honest and innocent people into suspicion and Infamy, and the hatred of all the Neighbourhood: for thus if the Horse be sick, or the Cow dead, or the Plum-tree do not blossom kindly, some harmless old woman is suspected, all her words, postures and actions are most criticaly observed, and the most malicious reflections made of them, that the envy of man can in­vent. So the poor creature comes to be hated and abused, and revil'd by all that know her, and that infamy shall never be wiped off her and her generation, even by her most Reli­gious or innocent deportment of her whole life. Hence the poor woman is made miserable all her life, and her family Scandalous to succeeding [Page 28] Ages, through the unreasonable fears and jealousies of foolish and inconsi­derate people. But this is not all; for it does sometimes happen, that the suspected (though Innocent) is hal­led before Authority, and her life not seldom endangered, sometimes taken away.

The last Argument is from this consideration, That the Scriptures ne­ver ascribe our pains, vexations, an­guish of body or of mind, losses of our Goods, or any other Cross what­ever, to Witches; but to the hand of God, or to men openly and vio­lently Robbing, Spoiling, or Killing. Where it may be demanded why, see­ing there is such mention of Witches, and Sorcery, and the like, unlawful Arts in the Scriptures, they do not Ascribe any harms to them, as men do in these days: and the reason is, for that the Word of God doth never Assign In­struments to be set on work by him, which have not power in themselves [Page 29] to do what he employeth them about, whether it be Angel, Devil, or any other Creature; and to teach us that they are but Satans slaves, and that it is not they, that do any, but that whatever is done, is the work of the Devil.

CHAP. VI.
That there are Witches.

THat there are Witches, and such Persons as from contracts with the Devil have undertook, and seem­ingly performed some strange things; (though denyed by some Sensual men of this Age, whose Interest it is, there should be neither Heaven nor Hell, and who have therefore proceeded from the denial of the Soul, to the denial of Spirits, and from thence even to the denial of the Existence of God himself) is yet deducible from several reasons.

[Page 30] 1st. And first from the most An­cient and veracious Authority of the Word of God, in its forbidding such Diabolical practices, as in the first place. Deut. 18. 10, 11, 12. There shall not be found among you any one, that maketh his Son or his Daughter to pass through the Fire, or that useth Divination, or an Observer of times, or an Inchanter, or a Witch,

Or a Charmer, or a Consulter with Familiar Spirits, or a Wizard, or a Necromancer.

For all that do these things are an abomination to the Lord: and because of these abominations, the Lord thy God doth drive them out before thee.

From which words, it not only ap­pears that there were those that wor­shiped Idols, that gave themselves to Diabolical Arts; but also that for these Abominations the Lord cast them out of the Land, and introduced his own people the Israelites, strictly charging them, that they abstain from [Page 31] such unlawful practices. For the Am­monites caused their Children to pass through the fire, not (as some have sup­posed) to kill them, or burn them: but only to pay a kind of Adoration to that Element. For (as Heurnius saith) Ignem in Vr, Chaldaeorum urbe, Abra­hami Patriâ adorandum ponit, gravi poenâ in pertinaces promulgatâ. Where yet there is no mention made of burn­ing or killing. For who can believe, that Solomon Murthered little Chil­dren, or cast them into the Fire, be­cause the Scripture saith of him, Cole­bat Solomon Astharten, Deam Sidoni­orum, & Moloch, Idolum Ammonita­rum. And yet this unhappy Custom hath so spread it selfever since through­out the whole world, that even in America, the Brasilians do the same, as Iohannes Lerius in Nav. Bras. re­ports of them. And among Christians also Mothers did yearly cause their Children to pass over the Fire of Saint Iohn; which Custom, though con­demned [Page 32] by a Council held at Constan­tinople, and proved by Theodoret to have been derived from this Custom; is yet retained and practised amongst those of the Romish-Church. But to leave ob­servations, and return to our intended Business.

We find in the History of the Bible, the names and practices of certain Witches and Sorcerers, as particularly we have the names of those two so famous or ra­ther infamous Sorcerers of Egypt. 2 Tim. 3. 8. Dan. 2. 2. We read that Ne­buchadnezzar had Dreamed certain Dreams, at which he was much per­plexed, and very desirous to know the Interpretation of them; he gave Com­mandment to call the Magicians and the Astrologers, and the Sorcerers, and the Chaldeans, for to shew the King his Dreams. So we have also accounts of other Witches, as Balaam, of Ieza­bel and her Witchcrafts. 2 Kings 9. 22. of Manasses, who to the rest of his wickedness, caused his Children to [Page 33] pass through the fire in the Valley of the Son of Hinnom: Also he observed times, and used Inchantments, and used Witchcraft, and dealt with a Familiar Spirit, and Wizards. So have we Relations of the Sorcery of Simon Magus both in Holy Writ, and other Authors of good Credit, as Act. 8. 9. Eusebius his Eccles. Hist. which Historian tells us how he came to Rome in the days of Nero, and how strangely he Bewitched the people from the true Belief by his Magical Inchantments, till undertaking to flie in the Air, God was pleas'd, at the Prayers of Saint Peter, to throw him down, in which fall he lost both his Life, and Reputation.

To these Proofs we may add, the Practices of several Witches mention­ed in the Word of God, as Exod. 7. Isaiah. 47. 9. Ezeck. 21. 21. and this we read of those that went to them. 1 Sam. 28. 7. For so goes the story of Saul, when he said to his ser­vants, [Page 34] Seek me a woman that hath a Familiar Spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman which hath a Familiar Spirit at Endor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night. So also did Balack send to Balaam to Curse his enemies. All these things were done, contrary to the practice of good Iosiah, who, as the Sacred Records report, put away the workers with Familiar Spirits, and the Wi­zards, 2 Kings. 23. 24. These are such evident Proofs, that it is to me a wonder that any one, who believes the Scriptures, can offer to deny the existence of Witches, though there were no Demonstrations in these our days, to evidence this so palpable a Truth.

CHAP. VII.
Of the ground of Witchcraft, and of all the Practices thereof.

ALthough some persons, who have not altogether denied that there is a certain kind of Magick, will not yet be perswaded, that there is any Contract with the Devil; we shall en­deavour to prove that there are Leagues and Covenants made betwixt wicked persons and the Devil.

1. The word Chabor, which is an Inchanter, signifies one joyned to another in League and Society; now we cannot suppose this League to be with any other than the Prince of Darkness, who Cooperates with these his Vassals, in their black and ungod­ly Actions.

2. From the Confessions of some of these miserable Creatures, may be [Page 36] confirmed what we here go about to Demonstrate. One Cyprian (whether the Ancient Father, or some other I am not certain) avouches it from his own experience, who was himself once ensnared in an actual and expli­cit Obligation with this black Angel; but afterward through Gods mercy, was unloosed from thsoe destructive Ties. So that as his Experience in the practice of Magick, rendred him a sufficient Witness, his Conversion to Christian Principles should engage us to Credit what he says, to be unfeigned.

And lastly, the privy marks and brands of the Beast, found in several parts of Witches bodies do confirm it; as also the very Copies of the Bonds, wherein Witches have confirmed their League and Familiarity with their Lord and Master, of such an one speaketh Mr. Fox, where the Bond was thrown amongst an Assembly ga­thered together in Prayer and Fasting, [Page 37] for the Deliverance of a Young-Man thus engaged to Satan. But it may be objected, that such Leagues and Con­tracts are not needful, forasmuch as the renouncing of God, and giving ones self over to work uncleanness with greediness, is an implicit Cove­nant with the Devil; and that therefore no such express Ceremonies are ne­cessary, for the Holy Scriptures say, That his Servant a man is whose work he doeth, whether of unrighteousness un­to Death, or of Righteousness unto Salvation. To this I answer, that the Devil, who has ever since his Fall from his glorious Dignity into the Regions and power of Darkness, and Confusion, made it his business to bring Mankind into the same State of Damnation; and in that he could not violate the most Sacred Deity in his own nature, he has gone about to deface his Image engraven in the Soul of man; does delight to imitate God, yet so as thereby to oppose him: so [Page 38] that as God makes a Covenant with his, so will the Devil with his; as God hath his Seal of Covenant, so will the Devil have his mark; as God confirmeth his by Blood, so will the Devil have blood to ratifie the Cove­nant, which he and his do make. Hence the Learned have observed, that in the times of ignorance, when the Devil had Dominion in the world, and through Gods permission led Cap­tive mens minds in the dark mazes, and Maeanders of Superstition and Idolatry; those Devil-Idols in their names, had some resemblance to the Divine attributes; and also most of the Rites and Ceremonies used in the So­lemnities of those Pagan gods, were in some measure (though not obvious to each capacity) conformable to the Divine Institutions injoyned to his people the Iews.

A second reason of such Contracts may be, thereby to aggravate the sins of Witches, and thereby to engage [Page 38] them deeplier to do him Service. For having led them on beyond hopes of mercy (though that, as the rest of his principles, be but a Fallacy) they will be apt to wallow in all manner of Beastial and Sensual delights, and without con­sideration plunge themselves into a desperate confusion; which conceit is increased and confirmed in them, when they remember how they have renounced God, and given themselves to the Devil; who by this means holds them fast, and animates them to rush on, as a Horse into the Battel, to their utter ruin and destruction.

And though it is sadly apparent to all those, not wholly given over to a reprobate sense, that this malicious enemy of our Souls, goes about seek­ing all opportunities to hurt us; yet so sadly are these poor Creatures stu­pified, that they do, Festinanti Equo calcaria adhibere, lay an obligation upon him that is ready at any time to attend them. Hence is it that they [Page 39] need not much soliciting to a Con­tract, forasmuch as they think there­by to secure themselves of his Service, and have him always ready to prose­cute their commands. This is that which disposes them to the reception of such agreements, giving them (as they fondly conceit) Superiority over that mighty Spirit that rules in dark­ness, though on the Devils part it ex­tends no further, than to a short com­pliance with their humours in order to his detaining them from works of re­pentance, and a retrospection into their own wicked and wretched con­dition.

Now although upon consideration of the infinite loss accruing to men from such actions, it may seem strange, nay almost incredible, that they should be wheedled into such pernicious ex­travagancies; yet if we have respect to the lamentable propension of hu­mane nature, to that which is con­trary to the heavenly Injunctions; and [Page 41] to the sinful follies proceeding from such propension, it may be sufficient Demonstration to enforce us believe this assertion; that there are such per­sons as (besides that indirect and un­willing Homage which is paid ever since the loss of integrity) do tie them­selves in Spontaneous Indentures to the grand Master of Confusion.

No wonder then if the Devil catch those that greedily come unto his bait, since his Wiles and Devices are oft too powerful over the most Righteous and holy; does he not many times lie at lurch, and ensnare those who make it their business to watch a­gainst him, and if he dares come into the most Sacred places of Devo­tion and Piety, to molest, no wonder if he Domineers amongst such Debau­cheries and impiety as is usually found in these Covenanters, who are such as are involved and swallowed up in Earthly thoughts and Meditations, having lost the Sense and Knowledge [Page 42] of Divine Mysteries; being given o­ver of God unto Satans Temptation. How can they then resist? Man is weak; Satan is strong and subtle, of great experience in serching out and prying into the several humours and inclinations of men, and by his great skill enabled to make his approaches to 'em in such a manner, as is most agreeable to their humours.

He can insinuate himself into their very thoughts, filling them with Con­ceits and high Imaginations; making them grow excessively Proud, Luxu­rious, and Ambitious, desirous of vain knowledge; tickling them with Pride of having Spirits at their beck, to tell them strange and curious things; acquaint them with the nature of Diseases; and work miraculous and unusual Feats, not practicable by others; as also to supply them with what is satisfactory and pleasant to their unruly exorbitant Passions.

There is one thing especially, which [Page 43] has caused many to give themselves over to the Devil; that is, the desire of revenge. Many Examples may be had in Authors of this kind; where­fore I thought it needless to trouble my self about setting them down.

No wonder then if such disorderly, violent, inconsiderate persons, so gree­dy of attaining their ends, so wholly estranged from all goodness (as these who are the subject of our Discourse usually are) should seek for means to the Devil, to enjoy their inordinate de­sires, as regarding more the satisfacti­on of their present will, then respecting their future state after death.

All these things duly considered, it is not strange to think, that a man or woman may be so seduced as to revolt from God, and make a Solemn Covenant with his, and their utter and profest enemy.

CHAP. VIII.
That besides the forementioned open and express League, there are cer­tain practices used by Witches, which imply a Compact without any form of words.

THough the practices of those miserable Caitifs, who do, con­ceptis verbis jurare, to fight the De­vils Battels, be so abominable, that no man, not wholly destitute of grace, but abhors them; yet there are ano­ther sort, not lookt upon with so much detestation, which ought to be as much detested, as lying under an equal pressure of Guilt with the former. I mean such as not being in actual League with Satan, perform such acts of Witchery, as do in a covert manner imply a League, and Homage due to their Black Master.

[Page 45] These are such as we usually call White Witches; a sort of Sots who being Gull'd, and having their under­standings Debauch'd by Superstition, do evil that good may come of it, that is, use Charms, Spells and Incan­tations (all which are of no force without the Cooperation of the De­vil) to remove Distempers, and do certain Feats in some measure useful to Mankind, yet of pernicious con­sequence to themselves.

It may be objected, that 'tis not probable the Devil will attend those his immediate Servants without some security, that they shall continue his. To this I answer, that they being something queasie, and not able alto­gether to relish the open Blasphemy, and Impiety the others run into; he is contented to deal with them after another manner, and so lets them think themselves loose, whereby he holds them the closer to him. He lets them make a shew of Religion, go to Church, [Page 46] hear the Word, and otherwise imploy themselves about seeming good things. And 'tis indeed a main Policy in the Mystery of iniquity, to appear in feigned Colours.

For if a man or woman delight to use Superstitious Forms of words, and think there is a secret power, and force in Herbs, Minerals, or the like; and in using them, desireth in heart to have the thing effected; the Devil (who is ready to seize his prey upon any occasion) to comply with them, seconds their Designs with success: and so there is a secret Compact, for they have desired, and he hath con­sented, and wrought the Business too.

Therefore those that do such things are in a kind of League with the De­vil, though ignorantly they think otherwise; and as those which in Christs name Cast out Devils, though they openly followed not Christ, yet finding success in their attempts, were [Page 47] not against Christ, nor likely could speak ill of his power, by reason of their Secret and implicit Faith, and Covenant with Christ: so these kind of persons finding their practices suc­cesful, are not against Satan, nor can lightly speak ill of his working pow­er, because of the secret and implicit League they have with him; more especially, because of the profit, they find insuing to them thereby. And so he rests satisfied with this thought of them, that they will be surely his, because they are not against him; as also he lets them please themselves with hopes of Gods mercy. For that in thus doing, they suppose they sin not, nor are in danger of the Devil, nor under Gods wrath, as are the others, who are profest and direct Vo­taries of the Black Saint that rules in the Children of Disobedience.

CHAP. IX.
The reasons and grounds of Witch­craft further Debated on.

THat there are Witches, Sorce­rers, aud such like, may be observed from what hath been said in the former Chapters; also that there are Leagues and Obligations, both ex­press and tacit; now for a further confirmation, let us a little observe, what Force or Efficacy there lies in natural things.

That which Philosophers affirm of Nature, how she abhors a Vacuum, may well mind us of the wonderful Connexion, and strict Ties wherewith the things of this visible world are linkt together amongst themselves, and the secret relation that is betwixt these and the intellectual world, and of this cum Archetypo. This being [Page 49] observed by the Aegyptians, they cal­led Nature Magick, by reason of the Efficacy it has, in attractu similium per similia, & convenientium per convenientia.

This Attraction, or mutual Cohe­rence of Superior with inferior things, the Graecians call [...], which we have Englished Sympathy. So the Earth (to explain it) agrees with the Water in that they are both alike cold; the Water with the Air in moisture; the Air with the Fire in heat; the Fire with the Heavens in purity of substance. Nor is the Fire joyned with the Water but by the Air; nor the Air with Earth, but by the Water: Stones and Mettals have quid com­mune with Herbs and Plants, these with Animals, Animals with the Heavens, the Heavens with Intelli­gences, these with the Divine Attri­butes, and with God himself, by whose Image or similitude all things are made.

[Page 50] The Universe is the Image of God, Man the extract or Epitome of the Universe, sensitive Creatures of Man, vegetatives of sensitives. Again, Plants agree with Brutes in vegeta­tion; Brutes with Man in that they are both sensitive; Man with Angels in Intellectuals; Angels participate of Immortality. Divinity infuses it self into the mind, the Mind is com­municated to the Intellect, the Intel­lect to the Will, the Will to the Ima­gination, this to Common sense, Com­mon sense to the Senses in particular, and the Senses to the things sensible; and such is the Coherency of Nature, that every Superior power Commu­nicates it self to the inferior, by a con­tinued Series of Mediums; and every inferior being participates of the high­est, by being linckt to the middle Beings. So that, as things being dispo­sed into so wonderful Order, into a capacity and possibility of effecting many things so remote, and unusual [Page 51] to what commonly happens, should Teach us to be cautious how we ascribe whatever is something strange, to Witches and Magical operations; So it may confirm us, that what is re­lated concerning the Practices of these wicked people, is nothing but what is credible enough to be brought to pass, considering the great power of these Spirits, and the promptitude of Nature to strange effects.

For 'tis the Opinion of Cornelius Agrippa, that Spirits are easily indu­ced to obey the Dictates of Witches and Wizards, when they make use of Charms and Incantations. To which alludes Virgil, where he says, ‘Carmina vel Coelo possunt deducere Lunam.’

No marvel then if the Devil insinu­ate, and twist his power into the operations of Nature, when he is sought unto, who is ready enough to [Page 52] dance attendance, though not de­sired.

Magicians affirm, that with certain ingredients, having a Sympathy with Supernatural things, rightly disposed debitis circumstantijs, partim Physicè, partim Astronomicè, Devils may be drawn to have Commerce with men. Which is also the opinion of Iambli­chus, Proclus and Synesius, and of the whole Platonick School. And Mer­curius Trismegistus tells, that an Image made up of some certain things pecu­liarly Consecrated to such a Spirit (they have names for them too) has been actuated by some Daemon to per­form most actions of the Animal life, as to Walk, Eat, Drink, &c. St. Au­gustine affirms the same in libro octavo de Civitate Dei.

A stone which is found in the eye of an Hyaena, holden under the Tongue confers the faculty of Divination. The stone called Selenites does the same. The stone Synochitis will hold a Spi­rit [Page 53] raised up, so that he cannot depart till Licence from the Magician. Xan­thus the Historian tells of a young Dragon, that was restored to Life by a certain Herb applyed to him by the Old one; and that the said Herb wrought the like Cure upon one Tillo. And Iuba tells likewise of another man in Arabia, that was restored to Life by the Efficacy of Herbs. It is to be observed, that it is not my De­sign to ascribe every thing that hap­pens praeter vulgaria, to the working of the Devil and his Ministers, since Nature is so prevalent as to shew Mi­racles: but to inculcate to my Reader, that since Nature is so strong of it self, the Votaries of Satan may play such Feats, as makes them both ad­mired and feared; being aided by him, who has for many Thousand years made Remarks, and Collected the Experiments of this so Self-power­ful Nature.

Hence have Witches power to hurt [Page 54] not only in outward Goods, or in our Bodies; but they can work alterations in the Mind too, by Spells, Medi­cines, and Fumigations; stir up to Love, Hatred, Mirth, Sorrow, vex to Madness it self. Many instances might be brought to confirm what I say, but I think it needless to pro­duce Examples: I shall therefore on­ly endeavour to speak something of the manner how the Devil, at the Instigation of Witches, enters into the Bodies of men or women, and of the Symptoms usually attending the Possest.

First then for the manner. The De­vil is wont before he enter into a man, to appear to him in some Fright­ful, Deformed Shape, uttering some strange and uncouth Noises, where­by he Discomposes the mind of the man to whom he appears, and disturbs his reason, working a Confusion and Disorder in his Intellectuals; and after having so done, enters into the Soul, [Page 55] now made a Chaos fit for the Reception of him who is the grand Author of Irregularity. This he most what does in the Night, or in Dark, Shady places, frightful by reason of their hor­rid solitariness.

He enters into the Possest thorough the Nose, or Mouth, or Ears, like a thin subtle Wind, or a Mouse, or some such little Animal; sometimes in their sleep, producing in their Ima­gination terrible Dreams, and so con­tinuing those Devilish Phansies in them, when the Vitals are Disentang­led from the Bonds of sleep, sometimes his Entrance is accompanied with a Chilness, and stupifying Cold through the whole Body.

The effects which unclean Spirits produce in these Demoniacks, are noted unto us by Holy Writ; which are as follows,

They sometimes make them Obsti­nate and Disobedient, backward to all that is good, and very desirous of [Page 56] doing Mischief to them, whom the Devil stirs them up to hate; as appears by Saul in the First Book of Kings. Chap. 18. who continued obstinate in persecuting innocent David, all the days of his life.

Sometimes they make them Luna­tick, as in Matthew 17. he did his son, who came and prostrated himself to our Blessed Saviour, saying, Lord have mercy on my Son, for he is Lu­natick.

Some are made Dumb, as appears from the 8th. Chap. of St. Matthews Gospel, where 'tis mentioned how one spoke to our Saviour, saying, Master, I have brought my Son unto thee, who is possest with a Dumb Spirit; as like­wise from St. Luke, Chap. 11. others they deprive of Sight, as Mat. Chap. 12. others are Torn and Tortured in their Bodies, and Pine away; are brought into Fury, so as to fall vio­lently upon any they can come to: some are struck with Infirmities un­curable [Page 57] by any Natural means, and of this sort was that Woman, held with a Spirit of Infirmity Eighteen years, healed by the Great Physician of our Souls, Christ Iesus. Luke Chap. 13.

Thus may be observed, both from Sacred and Profane Authors, the fre­quent and lamentable Mischiefs in­flicted upon poor Man by the Devil, both in entring into and possessing their Bodies, as these before alledged; and in the external Assaults made up­on their Temporal goods, of which the History of Iob is a sufficient Testi­mony: as also by his mediate practi­ces, performed by his Vassals the Votaries afore-mentioned; whom in­deed, he more frequently imploys to execute his fierce Wrath upon Men. What power these have to do Mischief, Isidore tells us in lib. 8. Etymologi­arum. Cap. 9. where he says, Malefici dicuntur ob Facinorum magnitudinem. Hi Elementa concutiunt, mentes ho­minum [Page 58] turbant, & sine ullo veneni haustu, violentiâ tantum Carminis ani­mas interimunt.

CHAP. X.
The Signs whereby one may Discover whether a Party be Possest or Be­witched.

THat wicked Spirits have power to vex and disturb men, we have proved before by divers Exam­ples; as also Cursorily shown the manner and most notable effects of such Practices: I now intend to say something of the Symptoms, where­by it may be known whether the distresses wherewith a person is Afflicted, ought or can be ascribed to Natural Causes, or proceed from the Supernatural Operations of the Devil, and his Ministers.

These Supernatural Operations are [Page 59] reducible to two Heads; either to the immediate working of Satan, or to the mediate of Witches.

For the first, as it is unusually, so is it the more discernable when it hap­pens, the Parties thus effected being Tormented with such Paroxysms, and violent motions in their Bodies, as cannot but give us to understand, what is the Lord of that Misrule, of those stupendous Gambols. As to the Second; Those Perturbations and Mischiefs occasioned by Witchcraft, are not so pernicious, as being more twisted and assimulated to natural ef­fects. Hence many Diseases and Ca­lamities, which do owe their Origi­nal really, and truly to the Impiety and Revengeful Dispositions of Witches, are mistaken to be nothing but the Disorder of the Natural hu­mours of the Body, or the Casualties of Fortune, or rather Crosses designed to befall, by foreseeing Fate.

But to go on with our intended [Page 60] Discourse; when Learned Physicians can find no probable reason or Natural Cause of such Grief, Pangs, and vio­lent Vexations as the Patient does endure, it may lawfully be Concluded that the Devils Finger is there. Per­sons Bewitched have sometimes a great swelling and heaving in the Bel­ly, thence passing to the Throat, ready to stop their Breath; set their Teeth together, shake sometimes the Leg, sometimes the Arm, sometimes their Head; will hold their Arms or Legs so stiff, that they cannot be bowed.

As also when no Rules of Art or Experience can do good, but that the Disease grows worse thereby.

When the Distressed Vomit up Crooked Pins, Iron, Coales, Brim­stone, Nails, Needles, Wax, lumps of Hair, Knives, and such like, which are Noted to come from several per­sons, as Witnesseth one Doctor Cotta, and produces Witnesses for the same; so Delrio, lib. 3. par. 1. quest. 4. Sect. 6 pag. 410.

[Page 61] Other Symptoms I find set down by Hieronymus Mengus in a Treatise called Fustis Daemonum, lib. 1. cap. 12. Potissima (inquit) signa demon­strantia hominem esse maleficiatum, sunt cordis, & oris Stomachalis constrictio. Aliqui puncturas in corde sentiunt, ac­si acubus pungerentur, quibusdam cor eis corrodi videtur; alij in collo & reni­bus magnum dolorem sentiunt: aliqui­bus ligata est vena generationis. Quidam ex indispositione stomachi, quicquid ad sustentationem comedunt vel bibunt, per vomitum emittunt. Aliquibus ventus frigidissimus, tanquam flamma, per ventrem discurrit. These being the most remarkable Signs, I shall not trouble my self, or my Gentle Readers Patience with Inserting what Delrio, Boissardus, Cornelius Agrippa, and other Learned Authors say in this mat­ter; what I have here said being (as I suppose) sufficient.

CHAP. XI.
That Witches are not to be sought unto. The Conclusion of the whole work.

THough some have made use of that common Distinction of good Witches and bad, to encourage themselves, and make some pretences for their recourse to those unlawful means, yet therein they do but de­ceive themselves; forasmuch as all sorts of Witchcraft and Divination are forbidden by the Holy Scriptures. It is expresly forbidden, Levit. 19. 31. and in Saul we have an Example here­of, who added to his sin of Diso­bedience, that of enquiring at one that had a Familiar Spirit; yet the profit he received was (but what is gotten by such as forsake the only true God, and run after lies?) the know­ledge of his own and his sons De­struction.

[Page 63] Learned men of all sorts, general­ly condemn this running to Wizards, as St. Augustine in libro 10 de Civit. Dei; King Iames in his Daemon, lib. 3. cap. 5, St. Basil, St. Chrysostome; nay Hippocrates an Heathen; some Schoolmen hold it to be an Apostasie, as Aquinas, Bonaventure, Albertus, and the Edicts of Emperours, and all Learned Divines in our days hold it unlawfull; the Dead by Writing, and the Living Vivâ voce in their Ser­mons.

Nor is it at all consistent with reason, to assert the Lawfulness of enquiring of Witches, or using of Necroman­cers. For God who by his Eternal Wisdom created the World at first, does still by his power preserve the works of his Creation, and provides for every man, according to that sta­tion wherein he sees it convenient to set him; he has given him such op­portunites, as to make himself happy if he please.

[Page 64] Has taught him to limit his Affecti­ons and Appetites, and mark unto him the Race wherein he is to per­form his Course; and so ordered, that the Restraints are void of all unsweet­ness, and that a man is never more a Captive, than when he lets himself loose to Carnal Delights. So that a man in using the said Practices, does ipso facto declare himself a Rebel against the King of Heaven. Nor is this ever put in practice, but by such as have given themselves over to the things of this World. Will any man seek for Revenge against those have displeased him, at the Devils Instru­ments; that remembers who it is com­mands us to forgive one another our Trespasses? or inquire of what is to come, that believes we ought not be solicitous for the Morrow?

The Arguments brought for the Lawfulness of Consulting with such as have Familiar Spirits, are so weak and frivolous, that I shall not trouble [Page 65] my self to answer them, but only de­sire my Reader to take Notice, that this Discourse was Writ for no other purpose, than to Confute some Atheisti­cal persons, who under the maintain­ing of that Position, That there are no Witches, Mask their disowning of all Spiritual Beings; and by consequence would take away all Religion, and Worship of a Deity out of the world, whereby they might the better deceive their own Souls, and run on in all Sen­sual and Brutish pleasures.