Chapter 7: Application to Witches of Our Times

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Scripture referenced in this chapter 27

Thus having delivered the true sense and interpretation of this Judicial Law, both concerning the sin of Witchcraft, and the persons by whom this sin is practiced; it remains now that I should make some use thereof, by way of application to the Witches of our times.

In doing this, four particular questions of moment are to be handled.

- 1. Whether the Witches of our times be the same with those that are here condemned by the law of Moses? For some there be, and those men of learning, and members of God's Church, that hold they are not. - 2. If they be the same (as it shall appear they are) then how we may in these days be able to discern and discover a Witch? - 3. What remedy may be used against the hurt of Witchcraft? - 4. Whether our Witches are to be punished with death, and that by virtue of this Law of Moses?

Sect. 1.

If we do well consider the quality and condition of the Witches of our days, we shall easily see that they be the same. For experience shows that whether they be men or women, but especially aged women, they be such persons as do renounce God and their Baptism, and make a league with the devil, either secretly or openly; in which the devil binds himself to teach them certain rites and ceremonies, whereby they may be able to work wonders, as to stir up tempests, to reveal secrets, to kill or hurt men and cattle, or to cure and do good, according to the tenor of their covenant.

The confessions of Witches recorded in the chronicles of countries through all Europe do with common consent declare and manifest this point. So that however our Witches may differ in some circumstances from those in the time of Moses, as either in the instruments and means used, or in the manner and form, or in some particular ends of their practices; yet in the substance and foundation of Witchcraft, they agree with them. For both of them have made a covenant with the Devil one way or other, and by virtue thereof have worked wonders above the order of nature. Agreeing therefore in the very foundation and form of Witchcraft, which is the league, and in the proper end, the working of wonders, they must needs be in substance and effect the same with the Witches mentioned by Moses. And yet this point is denied by some, and the Witches of these days have their patrons, who use reasons to prove that now we have none such as we speak of. Their reasons are specially three.

First, they labor to take away the form of Witchcraft, affirming that there can be no confederacy made between the Witch and the Devil, and that for four causes.

1. In every league and contract the parties must be [reconstructed: mutually] bound each to other. Now between man or woman and the devil there can be no bond made, and though there could, yet man is bound in conscience to God, to renounce the bond of obedience to Satan, and to break the covenant. There be two sorts of leagues: lawful and unlawful. In all lawful leagues it is true that there must be a mutual bond of both parties, each to other, which may not be dissolved; but in unlawful compacts it is otherwise. And no man can say that this league between a Witch and the Devil is lawful, but wicked and damnable, yet being once made, however unlawfully, it is a league and compact. This therefore proves not that there can be no covenant at all, but that there can be no lawful covenant between them, which no man will deny.

2. Satan and the Witch are of diverse natures: he is spiritual, they are corporeal substances; therefore there can be no league made between them. The reason is not good. For even God himself, who is of nature most simple and spiritual, made a covenant with Adam, renewed the same to Abraham, Isaac, and Jacob, and continues it with his Church on earth from age to age. Hence it appears that diversity of nature in the parties cannot hinder the making of a covenant. And therefore if man may make covenant with God himself, who is most spiritual, then may he likewise come in league with the devil, whose substance is not so pure and [reconstructed: spiritual]. Again, we must remember that in making of a covenant, it is sufficient that the parties consent and agree in will and understanding, though other circumstances and rites, which are but signs of confirmation, be wanting. Be it then that Satan has not a bodily substance, as man has, yet considering that man is endued with understanding to conceive of things as the devil does, and has also will to yield consent and approbation thereunto, though in a corrupt and wicked manner, there may pass a confederacy, and a covenant may be made and stand in force between them.

3. Whatever the devil does in this compact, he does it in fraud and deceit, never meaning in his promises as man does, and when both parties mean not one and the same thing, how can they grow to agreement in any kind? Suppose this be true, yet it only proves that the covenant made between them was deceitful and unlawful. But what of that? Still it remains a bargain however, for it fails only in the circumstance; the substance, which is the consent of the parties, was not wanting.

4. Witches of our times (say they) are aged persons of weak brains, and troubled with abundance of melancholy, and the devil takes advantage of the humor, and so deludes them, persuading them that they have made a league with him when they have not, and consequently moving them to imagine that they do and may do strange things, which indeed are done by himself and not by them.

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Again, 500 years before Christ, when the Romans made their twelve tables, which comprised all the laws whereby that famous Commonwealth was governed, they made one expressly against witches, even the same with those of our time, for practicing the same things, as blasting of corn, hurting of cattle, men, women, and children, etc. And for the time of Christ, though there be no particular mention made of any such witches, yet from that it does not follow that there were none, for all things that then happened were not recorded. And I would be eager to know of the chief patrons of them, whether those parties possessed with the devil, and troubled with strange diseases, whom Christ healed, and out of whom he cast devils, were not bewitched with some such people as our witches are. If they say no, let them, if they can, prove the contrary.

The third and last reason is this: Christ at his coming abolished all sin, and therefore miracles and witchcraft then ceased also. The Apostle says that he spoiled principalities and powers, and triumphed over them upon the cross (Colossians 2:15).

Answer: This argument is frivolous, serving as well to justify the traitor, the thief, and the murderer, as the witch. For whereas it is alleged that Christ abolished all sin, we must understand how: not simply, so as sin should be no more, but only in part, in this life, reserving the final destruction thereof to the last judgment. Again, sin is not abolished, no, not in part to all, but only to the members of Christ. Therefore the Apostle says, there is no condemnation to them that are in Christ (Romans 8:1), because no sin is imputed to them. But to witches, and all the enemies of Christ, sin is imputed, and not abolished.

To conclude, however much is said in their defense, yet the first part is clear affirmatively, that the witches of our time are the same with the witches that were in Moses' time, in truth and substance. And so much for the first question.

Sect. 2.

Answer: The discovery of a witch is a matter judicial, as is also the discovery of a thief and a murderer, and belongs not to every man, but is to be done judicially by the magistrate according to the form and order of law. The magistrate is therefore set apart for such ends, and has authority both to discover and to punish the enemies of God and his Church. Now for the magistrate's direction in this business, we are to know that in the discovery of a witch, two things are required: examination and conviction.

Section 1. Examination is an action of the magistrate, making special inquiry of the crime of witchcraft. This action must have its beginning from occasions and presumptions. For the magistrate, though he be a public person, and stands in the room of God for the execution of justice, yet he may not take upon him to examine whom and how he himself wills, of any crime. Neither ought he to proceed upon slight causes, as to show his authority over others, or upon sinister respects, as to revenge his malice, or to bring parties into danger or suspicion; but he must proceed upon special presumptions.

Those I call presumptions which do at least probably and conjecturally note one to be a witch. These are certain signs whereby the party may be discovered: I will touch some few of them.

The first in order is this: if any person, man or woman, be notoriously defamed for such a party. Notorious defamation is a common report of the greater sort of people, with whom the party suspected dwells, that he or she is a witch. This yields a strong suspicion. Yet the magistrate must be wary in receiving such a report, for it falls out oftentimes that the innocent may be suspected, and some of the better sort notoriously defamed. Therefore the wise and prudent judge ought carefully to look that the report be made by men of honesty and credit, which if it be, he may then proceed to make further inquiry of the fact.

The second is if a fellow-witch or magician give testimony of any person to be a witch, either voluntarily, or at his or her examination, or at his or her death. This is not sufficient for conviction or condemnation, but only a fit presumption to warrant [reconstructed: strict] examination of the party to be made.

Thirdly, if after cursing there follows death, or at least some mischief. For witches are accustomed to practice their mischievous acts by cursing and banning. This also is a sufficient matter of examination, not of conviction.

Fourthly, if after enmity, quarreling, or threatening, a present mischief does follow. For parties devilishly disposed, after cursings do use threatenings, and that also is a great presumption.

Fifthly, if the party suspected be the son or daughter, the manservant or maidservant, the familiar friend, near neighbor, or old companion of a known and convicted witch. This may be likewise a presumption, for witchcraft is an art that may be learned and conveyed from man to man, and often it falls out that a witch dying leaves some of the forenamed as heirs of her witchcraft.

Sixthly, some do add this for a presumption: if the party suspected be found to have the devil's mark. For it is commonly thought that when the devil makes his covenant with them, he always leaves his mark behind him, whereby he knows them for his own. Now if by some casual means such a mark be discerned on the body of the party suspected, of which no evident reason in nature can be given, the magistrate in this case may cause such to be examined, or take the matter into his own hand, that the truth may appear.

Lastly, if the party examined be inconstant, or contrary to himself in his deliberate answers, it argues a guilty mind and conscience, which stops the freedom of speech and utterance, and may give just occasion to the magistrate to make further inquiry. I say not if he or she be timorous and fearful, for a good man may be fearful in a good cause, sometimes by nature, sometimes in regard of the presence of the judge, and the greatness of the audience. Again, some may be suddenly taken, and others naturally want the liberty of speech which other men have. And these are the causes of fear and astonishment, which may befall the good as well as the bad.

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First, because some one or more of them may belong to God's election; and therefore, although for causes best known to himself, he may suffer them for a time to be held in the snares of Satan, yet at length in mercy he reclaims them, and in the meantime suffers not the devil to exercise the depth of his malice in discovering them to their confusion. Again, for others, the Lord may in justice and anger suffer them not to be disclosed, so that living under the means, where they might be reclaimed, and willfully scorning the same, they may live to fill up the measure of their iniquities, and thereby be made finally inexcusable, that they may receive their just condemnation.

Secondly, the devil suffers some to live long undisclosed, that they may exercise the greater measure of his malice in the world; especially if they are parties maliciously bent to do hurt to men and other creatures.

Thirdly, some witches do warily agree with the devil, for a certain term of years, during which time he binds himself not to hurt them, but to be at their command. And Satan is careful, especially in case of his own advantage, to keep his word with them, that they may the more strongly cleave to him on their parts. But if the case so stands, that neither the party suspected confesses, nor yet sufficient witnesses can be produced, which are able to convict him or her, either of these two ways: we have no warrant out of the word either in general, or in special, to put such a one to death. For though presumptions be never so strong, yet they are not proofs sufficient for conviction, but only for examination.

I would therefore wish and advise all jurors, who give their verdict upon life and death in courts of assizes, to take good heed, that as they are diligent in zeal of God's glory and the good of his Church, in detecting of witches, by all sufficient and lawful means; so likewise they would be careful what they do, and not to condemn any party suspected, upon bare presumptions, without sound and sufficient proofs, that they are not guilty through their own [reconstructed: rashness] of shedding innocent blood.

Sect. 3.

To this question we answer affirmatively, that a man may. And for the manifestation of this point, the remedies of witchcraft are to be considered. In the handling whereof, I will proceed in this order. First, to set down the true, lawful, and [illegible] allowed and prescribed in the word. Secondly, the unlawful and superstitious means prescribed and practiced in the Romish Church.

Lawful remedies of witchcraft are of two sorts: preservative, and restorative. Preservative are those which keep a man from the hurt of witchcraft. And these are of two sorts; either such as keep safe the persons of men, or such as preserve the places of men's abode.

For the persons of men, there is one sovereign preservative; and that is, to be within the covenant of grace, made and confirmed in the Gospel by the blood of Christ, and that not outwardly in profession only, as all those are who are within the compass of the Church, but truly and indeed as all the elect are. And a man is then in the covenant, when God of his grace in the use of the means, gives him a true knowledge of the nature of it, and of conditions required in the same on both parts: and also gives him a true and lively faith, to apprehend and apply to himself the promise of God in Christ, touching remission of sins, and life everlasting; yet further to show forth his faith by the fruits of true repentance, and new obedience. When a man in this manner comes to be brought within the covenant, and is in Christ, he then receives assurance of God's favor, and to him belong the promises depending thereupon, to wit, not only of the comfortable presence of God's Spirit, but of the presence and special protection of his holy angels, to pitch their tents about him, to keep him safe in soul and body, from the power and malicious practices of Satan and his members. The ground of this assistance is laid down in the word (Psalm 92:10): He shall give his angels charge over you, etc. And the speech of Balaam confirms the same, who when he was hired of Balak to curse God's people, and had many times attempted to do it, but could not, at last he broke out into this confession: There is no witchcraft against Jacob, nor sorcery against Israel (for so the words are to be read, according to the true meaning and circumstances of the text). As if he should have said, I was of your opinion, O Balak, that Israel might be cursed, but after trial made, I found by good experience, that I could do that people of God no hurt by my enchantments.

However, we must here remember, that the promise of protection made to God's children, is not absolute, but admits exception, as all other promises of temporal blessing do, and that in this manner: You shall be partaker of this or that blessing, and this or that curse shall be removed, if it is expedient for you: but if for special causes to try your faith, and to exercise your patience, I make denial, you must rest yourself [illegible] in my good will and pleasure.

By warrant of this doctrine, a question commonly moved may be resolved: whether the servant and child of God may be bewitched or not?

Out of that which has been said, I answer, he may; and that is plain by the word. For by God's permission, the holy body of Christ himself, was by Satan transported from place to place (Matthew 4). Righteous Job was miserably afflicted in his body by the power of the devil, and his children, who no doubt were God's servants, and brought up in his fear, as their father was, were slain by the same power. Indeed, Christ himself testifies (Luke 13:16) that a daughter of Abraham, that is, of the faith of Abraham, had been troubled eighteen years with a spirit of infirmity, which the devil caused by bowing her body together, so as she could not lift herself up (verse 11). And therefore whereas some men are of this mind, that their faith is so strong, that all the witches in the world, and all the devils in hell cannot hurt them; they are much deceived. This their faith is but a fond presumption, and no true faith. For no man in the earth can absolutely assure himself of safety and protection from the devil; and if any could, it would be the child of God; but Solomon says, that all outward things may come alike both to the good and to the bad (Ecclesiastes 9:2).

However, in this case there is great difference between the servant of God, and an unrepentant sinner. Though the godly man is not exempted from witchcraft, yet he is a thousand times more free from the power of it than other men are. For there is only one case, and no more, in which the Devil has any way power to hurt him, and that is, when it pleases God by that kind of cross, to make trial of his faith and patience, and outside of this case, he is always free from the annoyance of the vilest witches in the world.

If then this is the only sovereign preservative to keep a man safe and sure from the power of witches, and of the Devil, to have part in the covenant of grace, to be made partaker of Christ, by a true faith, testified by dying to all sin, and living to God in [reconstructed: newness] of life: we must not content ourselves with a formal confession, as many in the visible Church do, which, wanting the life of faith, do not live in Christ. But strive to go further, and to adorn our profession, by framing our lives according to the word, that we may have our portion in this excellent privilege of preservation, from the power and malice of the enemies of God, and all ungodly persons.

Preservatives of the second sort are such as concern the places of men's abode. For Satan contents himself not only with having manifested his malice in afflicting men's persons, but he also enlarges the same to the molestation of the places where they dwell, by infecting the air, and such like. The only effectual means to remedy this evil is the sanctification of the places of our habitation. Just as we are accustomed to sanctify our meat and drink, by God's word, and by prayer, and thereby procure his blessing upon his own ordinance for our refreshing: so in like manner may we sanctify the places of our abode, and thereby both procure the blessing which we want, and also avoid many curses and dangers, which otherwise would fall upon us.

If any shall think the consecration of houses and places in this sort, to be a mere device of man's brain, let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a law prescribed to the Jews, for the special dedication of every man's house. If any has built a new house, says Moses, and has not dedicated it, let him return again, etc. (Deuteronomy 20:5), as if to say, he has omitted a necessary duty. Now this dedication was nothing else, but the sanctification of them by word and prayer, wherein they made acknowledgment, that they became theirs by the free gift and blessing of God, and further desired a free and lawful use of the same to his glory, and their mutual good. A duty which has been performed by the servants of God in ancient times.

The first thing that Abraham did, when he came from Ur of the Chaldeans, to the land of Canaan, which God gave him to possess, was the building of an altar for the worship of God, his sacrificing thereon, and calling upon the name of the Lord (Genesis 12:8). The same did Noah before him at his first coming out of the ark after the flood (Genesis 8:20), and Jacob after him in Bethel. And they were all moved to this, because they knew their comfortable abode in those places came not by their own endeavor, but from the blessing of God. When the good king Hezekiah kept the Passover in Jerusalem, his principal care was, that the priests and all the people might first be sanctified, and therefore he prayed to God to be merciful to them that were not sanctified (2 Chronicles 30:18). And as he behaved himself in his kingdom, so should every master of a family behave himself in his house where he dwells, laboring to sanctify the same, that it may be comfortable to him and his, lest for neglect of it, he pull upon himself, and those that belong to him, the heavy hand of God in plagues and punishments.

The second kind of remedies are restorative, which serve to deliver men from witchcraft, by curing the hurts of witches in the bodies of men, or other creatures. In the handling of this, first we will consider, how whole countries, and then how every private man may be cured and delivered. Whole countries and kingdoms are freed and cured especially by one means: the publishing and embracing of the Gospel. When our Savior Christ had sent the seventy disciples to preach in Judea, at their return he gave this testimony of the effect of their ministry, that he saw Satan fall down from heaven like lightning (Luke 10:18). His meaning was this: as lightning is suddenly and violently sent out of the cloud, and, as it were, cast down to the earth by the crack of the thunder; even so Satan the prince of the world, that rules in the hearts of the disobedient, was cast down, and his kingdom ruined by the power of the Gospel preached. In the times of ignorance the devil triumphs freely without control, but the mist and darkness of his delusions cannot possibly abide the bright beams of God's glorious will revealed by preaching. The Lord of ancient times commanded his people not to do according to those nations, among whom they dwelt in Canaan, by practicing witchcraft, or following after sorcery (Deuteronomy 18:9), and that they might be able to obey this commandment, Moses prescribes to them this restorative: the reverent and obedient hearing of the Lord's Prophets (verse 18). In this our Church, if we would be healed of our wounds, and banish Satan from among us, who greatly annoys a great number of our people by his delusions and damnable practices of sorcery: the only way to bring it to pass, is the maintaining of a learned ministry, the advancing of prophets, by whose labors the Gospel may flourish. For the faithful dispensation of it is the Lord's own arm and scepter, whereby he beats down the kingdom of darkness, and confounds the works and enterprises of the devil.

The second sort of restoratives serve for the cure of particular persons: for however the gift and power of casting out devils, and curing witchcraft, is ordinarily ceased since the Apostles' times, it being a gift peculiar to the primitive Church, and given to it only during the infancy of the Gospel; yet there may be means used, and that effectual, for the easing of any person that is bewitched by Satan's instruments. Those therefore that are in these days [reconstructed: tormented] in this kind, must do three things.

First, they must enter into a serious examination of themselves, and consider the cause for which it pleases God to suffer Satan to exercise them with that kind of cross. And here upon diligent inquiry, they shall find that their own sins are the true and proper causes of these evils. When Saul was disobedient to the commandment of God, the Lord sent upon him an evil spirit to vex him (1 Samuel 15). Hymeneus and Alexander for their pestilent errors were both cast out of the Church, and given up also to Satan, that they might learn not to blaspheme (1 Timothy 1:20). In the same manner was the incestuous person dealt with (1 Corinthians 5:5).

Secondly, after this examination, the same parties must show forth their faith, whereby they depend on the free favor and mercy of God for their deliverance. How may this be done? By heartfelt prayer to God, joined with fasting that the same may be more earnest. In which prayer the main desire of the heart must be absolutely for the pardon of their sins, and then for deliverance from the hurts and torments of diabolical persons: yet not absolutely, as for the other, but with this condition, so far forth as it stands with God's glory, and their own good. For these are the bounds and limits of all temporal good things; of them the Lord makes no absolute promise, but with these conditions and qualifications.

Thirdly, the parties bewitched must patiently bear the present annoyance, comforting themselves with this, that it is the Lord's own hand, by whose special providence it comes to pass, and who turns all things to the good of his chosen. Again, they are to remember, that he being a most wise God, and loving father in Christ, will not suffer them to be tried above what they are able to bear, but in his good time will grant a joyful issue. Now when the bewitched shall thus submit themselves to God, in the cross, be it that he (upon some causes) defers their deliverance, yet they shall not finally be deceived of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eternally delivered, and put in present possession of everlasting ease and happiness. Thus much of the true remedies against witchcraft.

In the next place we are a little to examine the false and superstitious remedies, prescribed and used by them of the popish Church.

The most learned Papists of this age do teach and assert, that there is in God's Church an ordinary gift and power, whereby some men may cast out devils, and help annoyances that come by witches. The Protestant is of a contrary judgment, and holds according to truth, that there is now no such ordinary gift left to the Church of God, since the days of the Apostles.

Reasons of this opinion may be these.

First, casting out of devils, and curing such annoyances, are extraordinary and miraculous works. For Christ accounts handling of serpents without hurt, speaking with new tongues, curing of diseases by imposition of hands (all which are things of less moment) to be miracles (Mark 16:18-19). But all these lesser works, yea the ordinary power of working them is ceased: for it was only given to the Apostles in the Primitive Church, as a means to confirm the doctrine of the Gospel to unbelievers, that never heard of Christ before. So Paul says: Strange tongues (that is, the gift of speaking strange languages, without ordinary teaching) are for a sign, not to them that believe, but to them that believe not (1 Corinthians 14:22). And for the same end were all extraordinary gifts then given. Seeing therefore the doctrine of the Gospel has been already established, and the truth thereof sufficiently confirmed by miracles in the Primitive Church, the same gift must needs cease to us. For if it should still continue, it would call into question the effect of the Apostolic preaching, and imply thus much, that the Gospel was not well established, nor sufficiently confirmed by their extraordinary ministry, and miracles accompanying the same. Again, if the gift of working miracles should remain, then the promise of God for his special and extraordinary assistance therein should yet continue: for the gift and promise go together, so long as the promise is in force, so long is the gift also. But the promise made by Christ, In my name shall they cast out devils, and speak with new tongues (Mark 16), was in force only in the persons and ministry of the Apostles, and those that had extraordinary and immediate calling from God, and it ceased when they and their calling ceased. Therefore if ministers now should lay their hands on the sick, they should not recover them: if they should anoint them with oil, it should do them no good, because they have no promise.

However, the Papists stand stiffly in defending the continuance of these gifts.

First, they say, the Church of the New Testament is nothing inferior to that of the Old. The Jewish Church before the coming of Christ, was the Church of the Old Testament, and had the power and gift of casting out devils. So says our Savior himself (Matthew 12:27): If I through Beelzebub cast out devils, then by whom do your children cast them out? In which words he ascribes this gift to the Jews, therefore it would seem, the same remains still in the Church.

That place of Scripture is diversely expounded. Some by children there mentioned, understand the Apostles, who were Jews born, and had received from Christ this gift and power to cast out devils. Which if it be so, it does not make for them, because they had it extraordinarily. But I rather think, that by children, are meant the exorcising Jews, before Christ's time, who did cast out devils among them, pretending an ability to do this work in the name of God; whereas in truth, they were all outright sorcerers, and did it by virtue of a league and compact made with the Devil. Which practice has been of long continuance, and is at this day common and usual among the Popish sort. And that there were such exorcists among the Jews, it is evident. For such were those vagabonds which came to Ephesus, and took upon them to cast out devils by the name of Jesus, and Paul (Acts 19:13). But the man in whom the evil spirit was, as soon as they adjured the spirit, ran upon them, and mightily prevailed against them (verse 16). Now if they had done this great work by the power of God (as they pretended) the Holy Ghost would not have called them exorcists and vagabonds; neither could the evil spirit possibly have overcome them, as he did. Again, in the histories of the Jews are recorded many practices of such as exercised this power among them. Raphael the angel tells Tobias, that a perfume made of the heart and liver of a fish, will help a man vexed with an evil spirit (Tobit 6:7), which counsel is flat magic, for there is no such virtue in the liver of a fish. And in other histories we read that one [reconstructed: Eleazar] a Jew, by the smell of a certain root put to the nose of a man possessed with a devil, caused the devil to come out of his [reconstructed: nostrils]; and forsake him; which thing was done in a public place before [reconstructed: Vespasian] and others. This also was effected by mere conjuration. For what virtue can there be in any root or herb in the world, available to command and enforce Satan to depart from a man possessed? And yet such feats were played by sundry magicians among the Jews. Therefore I conclude, that the meaning of our Savior in the place alleged is in effect this much: If by the power of Beelzebub, and so on — that is, you have among you sundry magicians and exorcists, who pretend and exercise the gift of casting out devils, and you think they do it by the power of God, why then do you not carry the same opinion of me also?

Their second reason is grounded on the promise of Christ (Mark 16:17): These tokens shall follow them that believe, In my Name they shall cast out devils, and so on. From where they gather, that there shall always be some in the Church, who shall have power to cast forth devils, if they believe.

That promise was made by Christ to his Church, to be fulfilled immediately after his ascension. It did not extend to all times, and persons, so long as the world endures, but only to the times of the primitive Church, and to such as then lived. For to them only the doctrine of the Gospel was to be confirmed by signs and miracles. And this lasted about 200 years next after Christ his ascension. During which time, not only the Apostles and ministers, but even private men, and soldiers wrought many miracles.

The third reason is taken from experience, which (as they say) in all ages from the Apostles' times to this day shows, that there have always been some in the Church, which have had this gift of casting out devils, and curing the hurts of witchcraft.

This gift continued not much above the space of 200 years after Christ. From which time many heresies began to spread themselves; and then shortly after, Popery — that mystery of iniquity beginning to spring up, and to spread itself in the Churches of Europe — the true gift of working miracles then ceased, and in place thereof came in delusions, and lying wonders, by the effectual working of Satan, as it was foretold by the Apostles (2 Thessalonians 2:9). Of which sort were and are all those miracles of the Romish Church, whereby simple people have been notoriously deluded. These indeed have continued from that time to this day. But this gift of the Holy Ghost, of which the question is made, ceased long before.

To proceed yet further, we are here to consider the particular remedies, which they of the Popish Church have prescribed against the hurts that have come by witchcraft. And they are principally five.

- 1. The name Jesus. - 2. The use of the relics of saints. - 3. The sign of the Cross. - 4. Hallowed creatures. - 5. Exorcisms.

First, for the name Jesus: this much we grant, that any Christian may lawfully call upon the name of Jesus in prayer, for the help and deliverance of those that are possessed and bewitched, but yet with the condition before specified, if it be the will of God, and if their recovery may make for his glory, the benefit of the Church, and the good of the parties diseased.

But the Papist by the use of this name, intends a further matter, to wit, that the very name uttered in so many letters and syllables, is powerful to cast out devils, and to help those that are bewitched. For when it is uttered, then (say they) the authority of Christ is present, that the work may be done. A flat untruth, and a practice full of danger. For let this be well considered: whatever any man does in this case, he must do it by virtue of his calling, and have also his warrant for the doing thereof out of the word; which if he lacks, and yet will undertake such a work, he may justly fear the like outcome that befell the vagabond Jews that were exorcists (Acts 19:13). Now the Church of Christ has no warrant in the word, to use this name of Christ for any such purpose; neither has any ordinary Christian a special calling from God so to do. Therefore he may not do it.

And whereas they would bear men in hand, that the said name, of all the names of Christ, and above all other things, is of most special virtue, though it be used even by a man that wants faith, because the Apostle says, At the name of Jesus every knee shall bow, both of things in heaven, in earth, and under the earth (Philippians 2:10). And by things under the earth are meant the devil: we must know that their allegation is weak, and that they greatly abuse the place. For there the name Jesus, is not only a title of Christ, but also signifies the power, majesty, and authority of Christ, sitting at the right hand of the Father, to which all creatures in heaven, earth, and hell are made subjects; and by that power indeed (if they had it at command) they might be able to cure the hurts of Witchcraft.

2. The second special Remedy is the use of Saints' Relics; as the books, bones, apparel, staves, or such like, which being but touched by the parties vexed, are excellent means to recover them.

The use of these things, to the purposes aforesaid, is a mere superstitious practice. For first, they do not have the true Relics of the Saints, as would plainly appear, if a true Inventory were taken of all such as they say are to be found in their Monasteries and Churches. Secondly, though they had them, yet they have no calling to use them to this end: for in all the word of God, there is neither commandment to warrant the use, nor promise to assure any man of a blessing upon the use of them. Albeit they would seem to have some warrant, and therefore they allege that which is written (2 Kings 13:21) of a dead man, who being for haste thrown into the sepulcher of Elisha, as soon as he touched the bones of Elisha, revived and stood upon his feet. To this also they add the examples of cures done by Peter's shadow (Acts 5:15), and of sundry diseases healed by Paul's handkerchiefs (Acts 19:12). These things indeed are true, but they serve nothing to their purpose. For first, the quickening of the dead soldier came not from any virtue in the corpse of Elisha; but it was a miracle, which it pleased God then to work, by means of the corpse, that the Jews at that time might be confirmed in the truth of that doctrine, which Elisha had taught them from God, and which before his death they had neglected, as I have before showed. And it was a thing only then done, and never since. It cannot therefore be a ground for the ordinary use of Relics. Again, touching the other examples: I answer, that both Peter and Paul had the gift of working Miracles, and having the gift, they might use such means for the present to cure diseases. But the Papists are not able to show, that God has given them the like gift whereby they might be warranted for the use of the like means: neither can they assuredly hope for success, although they should undertake to use them.

3. The third Remedy is the sign of the Cross, made upon the body of the party tormented. Behold to what a height of impiety they are grown, ascribing that to the creature, which is proper to the Creator, for the power of working miracles is proper only to the Godhead. The Prophets and Apostles in their times did not work them of themselves, but were only God's passive instruments, in this manner: When the Lord [reconstructed: intended] by them to work any miracle, they received from him at the same time an extraordinary and special instinct, whereby they were moved to attempt the work. They therefore yielded themselves to the present motion of God's Spirit, to be his instruments only in the dispensation of the work; but the sole author and producer of the miracle was God himself. And in this case the very manhood of our Savior Christ, considered apart from his Godhead, had no power of itself, but was only the instrument of his Godhead, whenever it pleased him in that kind to manifest the same. Therefore to ascribe this virtue to the Cross, being a creature, or the work of a creature, is to communicate the incommunicable power of the Creator to it, which is plain blasphemy.

4. The fourth Remedy is the using of hallowed things; as hallowed grains, salt, water, bread, images; especially the image of Agnus Dei.

Hallowed creatures are in truth unhallowed superstitions. For every creature is sanctified by the word and prayer (1 Timothy 4:4): by the word, when God in his word commands us to use it for some end; and by prayer, when we give thanks for giving the creature, and also desire his blessing in the use thereof. Now let any Papist show me one letter or syllable in all the Book of God, commanding the use of a creature for any such end.

They affirm indeed, that Elisha wrought miracles by hallowed salt, for by it he cured the bitter waters (2 Kings 2:21). But the Prophet used not hallowed, but common salt, and that not ordinarily, but only then, as a means whereby to work a miracle. It was therefore powerful in his hands, because for the doing thereof, he had power and warrant from God extraordinarily: and it cannot be so in any other, who do not have the same gift.

5. The fifth and last Remedy is Exorcism, which is an adjuring and commanding the Devil in the name of God to depart from the party possessed, and cease to molest him any more. This means was used by our Savior Christ himself, and after him by his Apostles, and other believers in the time of the Primitive Church, when the gift of working Miracles was in force: but in these days (as I said before) that gift has ceased, and also the promise of power annexed to the use of adjuration: and therefore the means thereof must needs cease. And for an ordinary man now to command the Devil in such sort, is mere presumption, and a practice of Sorcery.

Sect. 4.

I do not doubt, but in this last age of the world, and among us also, this sin of Witchcraft ought as sharply to be punished as in former times; and all Witches being thoroughly convicted by the Magistrate, ought according to the Law of Moses to be put to death. For proof hereof, consider these reasons.

First, this Law of Moses plainly enjoins all men, in all ages, without limitation of circumstances, not to suffer the Witch to live, and hereupon I gather, that it must stand the same, both now and forever to the world's end.

Patrons of witches object against this, holding that it was a judicial law, which continued but for a time, and concerned only the nation of the Jews, and is now ceased. But I take the contrary to be the truth, and that upon these grounds.

1. Those judicial laws, whose penalty is death, because they have in them a perpetual equity, and serve to maintain some moral precept, are perpetual. The Jews indeed had some laws of this kind, whose punishments were temporal, and they lasted only for a certain time: but the penalty of witchcraft, being death by God's appointment, and the inflicting of that punishment, serving to maintain the equity of the three first moral precepts of the first table, which cannot be kept, unless this law be put in execution — it must necessarily follow, that it is in that regard moral, and binds us, and shall in like sort bind all men in all ages, as well as the Jews themselves, to whom it was at that time personally directed.

2. Every judicial law, that has in it the equity of the law of nature, is perpetual; but the law of punishing the witch by death, is such. For it is a principle of the law of nature, held for a grounded truth in all countries and kingdoms, among all people in every age, that the traitor, who is an enemy to the state, and rebels against his lawful prince, should be put to death. Now the most notorious traitor and rebel that can be, is the witch. For she renounces God himself, the King of kings, she leaves the society of his church and people, she binds herself in league with the Devil — and therefore if any offender among men ought to suffer death for his deed, much more ought she, and that of due desert.

The second reason for the proof of the point in hand is this: according to Moses' law every idolater was to be stoned to death (Deuteronomy 17:3-5). "If there be found any among you, that has gone and served other gods, as the sun, the moon, or any of the host of heaven — if the thing upon inquiry be found to be true and certain, you shall bring them forth to your gates, whether it be man or woman, and shall stone them with stones till they die." Now this is the very case of a witch — she renounces the true God, and makes choice to serve the Devil; she is therefore a gross idolater, and her punishment must be suitable. It is alleged by the favorer of the contrary part, that Peter denied Christ, and yet was not put to death. I answer, there is great difference between Peter's denial of Christ, and witches denying of God. Peter's denial was upon infirmity, and in haste; the witch denies God upon knowledge, and deliberation, wittingly and willingly. Again, Peter did not upon the denial betake himself to the Devil, but turned to Christ again, which he testified by his hearty and speedy repentance; but witches deny God, and betake themselves to the Devil, of their own accord, as is manifest even by their own confessions at their arraignments.

The third reason: every seducer in the church, whose practice was to draw men from the true God to the worship of idols, though it were a man's own son or daughter, wife or friend, by the peremptory decree and commandment of God, was at no hand to be spared or pitied, but the hand of the witness first, and then the hands of all the people must be upon him, to kill him (Deuteronomy 13:6, 9). If this be so, no witches convicted ought to escape the sword of the magistrate: for they are the most notorious seducers of all others. When they are once entangled in the Devil's league, they labor to inure their dearest friends and posterity in their cursed and abominable practices, that they may be the more easily drawn into the same confederacy, with which they themselves are united to Satan. I might here allege that they deserve death, because many of them are murderers, but I will not dwell on that instance, because I hold in general that witches are not to be suffered to live, though they do no hurt either to man or other creatures, and that by virtue of Moses' law, only for their leagues' sake, whereby they become rebels to God, idolaters, and seducers, as now has been shown. Notwithstanding all that has been said, many things are brought in defense of them, by such as are their friends and well-wishers.

First, it is said, that the hurt that is done comes not from the witch, but from the Devil — he deserves the blame, because it is his work, and she is not to die for his sin. Answer: let it be granted, that the witch is not the author of the evil that is done, yet she is a confederate and partner with the Devil in the deed, and so the law takes hold on her. See it in a familiar comparison. A company of men conspire together in a robbery; by common consent some stand in an open place to spy out the booty, and to give the watchword, others are set about the passage, secretly to rush upon the man, and to spoil him of his goods. In this case what says the law? The parties that gave the watchword, though they did nothing to the man, yet being accessories and abettors to the robbery by consent, they are thieves, and liable to condemnation and execution, as well as the principals. Even so stands the case with the witch. In the working of wonders, and in all mischievous practices, he or she is partaker with the Devil by consent of covenant: the witch only uses the watchword, in some charm or otherwise, and does no more; the Devil upon notice given by the charm, takes his opportunity, and works the mischief. He is the principal agent, but the other yields help, and is rightly liable to punishment. The reason is, because if the Devil were not stirred up, and provoked by the witch, he would never do so much hurt as he does. He had never appeared in Samuel's likeness, had he not been solicited by the witch of Endor. He would not have caused counterfeit serpents and frogs to appear in Egypt, but for Jannes and Jambres, and other enchanters. And in this age there would not in likelihood be so much hurt and hindrance procured to men, and other creatures by his means, but for the instigation of ill-disposed persons, that have fellowship and society with him.

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