The Trial of WITCHCRAFT OR, WITCHCRAFT Arraigned and Condemned.  
In some Answers to a few Questions anent Witches and Witchcraft.  
Wherein is showed, how to know if one be a Witch, as also when one is bewitched: with some Observations upon the Witches Mark, their compact with the Devil, the White Witches etc.  
by: Mr. John Bell.  Exod. 22.18. 
Thou shalt not suffer a Witch to live.  
It is advantageous to have many engaged in writing on the same Subject, even though they should say little more than what is said by others.  Mr. Durham on the Revelation. Digress. 3. Page 63.  

Le●●●● 〈…〉 Friend.  
Sir,  
HAving heard strange things reported of Witchcraft and Witches: I desire to know from you, what satisfaction you can give me in answer to the following Queries, wherewith the mouths of People are on that occasion so much filled: take them thus.  
Query 1. How shall one know if a disease be the effect of Witchcraft, seeing all grant, that strange diseases may happen either to Man or Beast, which yet are neither the product of Devils or Witches.  
Query 2. What means are best to be used for help to these thus bewitched. And here I would know 1. what is to be thought of causing the suspected Witch, touch the afflicted Party, 2. If this be not, than what other mean is best.  
Query 3. I would further know, what will prove one to be a Witch? and here 1. If bi●ter cursing and imprecations with malefices following thereupon, will prove it? and if not that, than 2d. If a persons often enquiring into the disease of the tormented, or their coming to visit them unsent for; yea, after they have been discharged the house as being suspected persons, will do the business? Or 3d. if the afflicted person his or her seeing, in time of th●●● tormenting fits, so as to know and name particular Persons; will prove the Person thus seen known and nominate, to be a Witch. Or 4th If none of those, than (pray) what will do it? your answers agreeably to the mind of the best Writers you have seen, is earnestly entreated by,  
Your Humble Servant.   

An answer to the Letter.  
Sir,  
Tho' I am sensible, that to speak on this head of witchcraft, is a very hard Task; considering especially the difficulty of discovering Wiiches; (the secrecy of the grounds of witchcraft; and the cunningness of some juggling counterfeits, being so great and many) as also considering how Satan seeks to imitate God i● his actions; as Scripture, and many strange (though true) relations about Witches do abundantly make appear: for example, 2 Kings 5.27. we read that God by the Prophet makes Naaman's leprosy cleave to Gehazi; so Satan does by the help of Witches at sometimes, take the disease from off one person, & lays it upon another. Also, we read Acts 8.39. of Philip's being carried bodily out of the Eunuches fight; so also can the Devil transport bodies from one place to another, as we find he took our blessed Saviour up unto the pinnacle of the Temple, Mat. 4. And he often carries his own servants into the air, as he did Dr. Faustus, or over into foreign places; as is usual for him to do with these Witches. Tho, I say, these with many more things concur to render the undertaking hard; yet I think it needs not be ill looked upon if an essay be made of this nature; considering especially how much light may be borrowed from the Writings of learned men both of old and of late, the direful experience of former ages, as well as of this, having afforded occasion for such questions as be proposed by you, and which are current with the common people. Adventuring therefore to obey your desire, take the Answers in the following Method.  

SECTION I. How to know if one be bewitched.  
IN answer to your first Quer● I would say; that no doubt most people may be thought too rash in attributing to Witchcraft every disease that seems strange and beyond ordinary, as is rightly insinuated, in your ground given for your first Qu●ry: famous writers instancing in their books many strange and wonderful diseases, yet no work of witchcraft, as are the Apoplexy, Carum, Catalepsis, Cramp, with many moe mentioned by Dr. Cotta in his Emperiks', and Dr. Mason in his practice of philosophy, and R Bernard in his Guide to Grand jury men. All which Authors do yet still affirm these to proceed from natural causes, and to be curable by natural remedies; though scarce would a common person look on the party thus distempered, without concluding witchcraft to be there.  
However, where the disease is more than natural, and no less than the effect of witchcraft it may be known by such signs as Witches themselves in their confessions, and learned Physici●ians have condescended upon as symptoms of Witchcraft. I only name a few which we may ●ake thus. 1. When the disease is such as that wise and skilful Physicians can find no probable ●eason of any natural cause for it, as it was with M. Throgmortons' child, who would often have a great heaving & swelling of the belly, than a passing to the throat ready to stop the breath: as also thrusting out her leg or arm so as non could bow it, with other such like motions 2. When the tormented Party in time of such fits vomit up crooked pins, coals, nails, needles, knoted hair, straw, etc. 3. When the tormented party in ●ime of their fits tell truly many things; some past, others in doing, as, where the Witch is, what she is doing, saying, etc. as happened in the case of Mr. Throgmorton's elder daughter, Mrs ●ean, who could also tell some things to come, as how many in the house were to be bewitched, and who they were. 4. When there is supernatural strength, so as that a very strong man should not be able to keep down a child of about 12. years of age as it was with one of M. Throgmorton's children. Other signs are given by Authors, but we pass them.   

SECTION II. Of Means to be used for helping the bewitched.  
VArious are the methods fallen upon for e●sing the afflicted: among which is th●● made mention of in the second Query of causi●● the suspected Witch touch the afflicted people as if their touch could cure them: Which y●● seems not to be a mean on which we are to re●● (though I find not the use of it simply condemned) as having neither a divine appointment, n●● a natural reason for it. Add to this (whi●● some have well taken notice of) that the suspected Witches either presence or absence, is a ve●● uncertain thing. for 1. Their presence or absence's as Witches takes it force only from their league and covenant with the Devil: which as they c●● renew at pleasure, so can they make their presence or Touch effectual accordingly; So a● the tormented party be bad, and take fits, th●●● present, by indenting with the Devil over aga●● (God permitting) they may procure that in their presence they may take no more fits; and on the contrary, if in their presence and at their Touch they be well, so that their presence there will prove nothing, either for curing the diseased, or making them yet worse, and so thereby founding a presumption for Bystanders to conclude them Witches, 2. Their touching is an uncertain thing, because (as writers on this head have sufficiently instructed) by Touching they even sometimes bewitch the afflicted party. Thus Danaeus in Dialogis suis de Sortiariis, witnesseth, that a Witch touched but the breasts of a woman that gave suck, and her milk dried up: and the forcited Rector of Batcomb, R. Bernard reports of one Mary Suton a Bedford shire Witch, that having but touched the neck of one of Mr. Engars servants, with her finger, he was presently after her departure miserably vexed, how then can their touch cure the diseased?  
So then, the best mean is fasting and prayers, for God only can best free us from Devils, and in the use of his means alone it is, that we are to expect a blessing: So that if we would prevent Witches, and whatever else the Devil can do, let us always rely on God, who hath promised to such, that he will cover them under his wings. etc. Psalms 91.4.   

SECTION III. What will prove one to be a Witch▪  
GReat is the Mystery of iniquity, and its hard to discover the Members of that Kingdom of darkness, where the King is Satan, the fiery Dragon, the roaring Lion, and deceive● of the Nations; and where the subjects are faggots of hell, Deceivers and deceived: Yet through the Lord's blessing on the means and methods fallen upon for detecting such, they may be known, let us then touch at these, and first negatively what will not prove one to be 〈◊〉 Witch, and then positively, what will.  
To begin then and go throw with the several particulars contained in the third Query le● us consider the first particular which is if bitte● curse & imprecations, evil following there upon, will prove one to be a Witch, and to thi● it is answered, that though Witches have bee● known thus to bewitch people by Cursing the● whereupon presently evil followed to the pe●son thus Cursed, yet it is no more than a presumption of one's being a Witch, for first such Curse and Imprecations are in some no other than the effect of a natural constitution, and so may be acted oftener than once or twice: Constitutions (in the Judgement of the learned) differing from habits mostly in name, when they come to any perfection; and habits being got by acts frequently repeated. 2. Because, as Satan may get a permission from God, to work natural diseases which do break forth upon cursing, so doubtless he improves it subtly, of which some do thus conceive. They say, the Devil he knows when his power to do hurt is granted him of God; as also, he knows the growing, ripening, and breaking forth of a disease upon man or beast. Again, ere nature's act thus break out, he stirs up some occasion to make the party against whom his design is, to fall out with some angry neighbour, which being gained, Satan stirs up people hereupon, because of one or two such practices, to pursue the neighbour to death, as becoming by her ill tongue a Witch; when as, though she be otherwise pestilentious enough, yet possibly is no Witch. So then we conclude, that however this may be an Item to such ill natured cursers and railers to forbear further provocking of God by such practices to give them over to Satan's power; yet I see not why cursing with harm following them are any oth●● than a presumption (however great it be) th●● one is a Witch.  
2. As to a persons often enquiring into th● disease of the tormented, or their coming to v●site them unsent for, yea perhaps after they hav● been discharged the house, as persons under suspicion, it's answered in one word, that this is n●… other than a presumption, & that for this reaso● among others, that revengeful spirits (though they be no Witches) having once cursed, an● hearing of some sudden mischance following in order of time thereupon, may inquire after the afflicted party, yea visit him or her, whil● under this fit of cursed joy conceived in them at the hearing of such news, when yet for al● this there is perhaps no league with the Devil and as for their visiting undesired, yea, whe●… prohibit and discharged some have rightly imputed the same to the confidence, or rather impudence of the poorer, and unmannerly sort of people.  
3. As to the afflicted persons seeing, knowing and naming divers persons in time of thei● fits, as their tormentors; as it was with Mr Throgmortons' Children (as the Author of the Relation of Warboys Witches does attest) ye● will not that prove the person or persons so known, & nominate, to be all Witches, for 1. as to their being seen, doubtless though the Devil cannot create any inward species or representation, this being a work of Omnipotency (as Holy and learned Mr. Durham hath observed) yet God permitting him; he by working upon what is already within the person, may misrepresent objects, by disturbing inwardly the Faculties & Organs: so that he can presentiate to the Phanatasie such persons, as he knows the tormented party abhors to see, and useth to fear: for if he could represent a seeming Samuel, much more a Graceless man or woman, to deceive the Fancy of disturbed minds of afflicted Persons; and yet these graceless persons may be no Witches, for doubtless in this the Devil may lie, as well as speak true. 2. As to their being named, it's but the Devil's Testimony, which is not to be laid weight on, in the matter of life and death; seeing he may accuse an innocent, as histories abundantly declare  
Sir, I persuade myself you take up my mind in this matter better than to think any favour to be intended or allowed, by what I have said of their Negative marks (as I called them for distinctions sake) to any of these members of Satan's Kingdom the Wit hes: God forbidden any (far less I) should in the least Favour such for whom God hath told us in his word he hath no favour they continuing such; for however I have all alongst called these but Presumptions, in so doing; I say no other than what pious and learned Writers on this head have spoken, who withal are of opinon (as I also am) that such pregnant and shrewd presumptions sufficiently witnessed are just cause of imprisonment, and are worthy (after trial) of most severe and condign punishment▪ but ere the life can be taken away from them, it will perhaps be found needful, that a league with the Devil be once proven, for understanding of this, let us premise these 4. or 5. things. 1. that the Devil seeks not to make any a Witch whom he finds not some way prepared either by impenitency and obduredness, distemperedness of passion, profaneness, and the like: for he will not readily nor willingly attaque and surprise, where he thinks not to gain ground. 2. Finding man or woman thus prepared, he waits his opportunity of appearing to them visibly, sometimes in one shape, sometime in another, varying according to the nature, quality, and condition of the persons to whom he thus appears: thus he is said to have appeared to Dr Faustus in the habit of some religio●● person; and now it is, that he works upon the poor creature, whom he at one time allures by many persuasives, at other times surprising them, frights them into a compliance with his overtures, according as he finds them ignorant or witty: for he's a cunning Engineer, who attacks towns according to their fortification, situation, or garrison: he understands who among men and women are weak, and on what side; and agreeably, some are mined, others bombed, some won by storm, others by composition, others again are starved into a surrender, 3 That which he aims at in all their assaults, and in order whereunto he appears once, or oftener, as he finds need is, to draw the poor, impenitent, and obdured creature into a league with himself, which League or Covenant, Divines makes to be twofold: the one implicit, secret and closely; wherein is a mutual consent, but without any express terms on either side; Mr. Perkins in his discourse of Witchcraft. chap. 2. Explains this, while he says that when a person desires in heart to have such or such a thing effected by superstitious forms, etc. And the Devil consents thereunto, if he than do the business, there is a secret compact: thus such as by certain forms of words and prayers, call upon the Devil; and when though they know it to be unwarantable, yet will do it, because they find an effect answerable to their expectation in using such charms and spells, they are in Covenant with the Devil, though they will not let themselves know or think it. Now this secret compact Satan sometimes, and as to some persons, rests satisfied with, as when the man or woman is of considerable knowledge, and hath much Mother Wit (as we commonly call it) and so is such as he knows will not be easily drawn into a more formal and express league with him; or when he is content they should be shining professors and such of whom he designs to serve himself mostly, if not only, in matters seemingly good. The other sort of league is that which is more express and formal, and when there be mutual conditions: the Witch on his or her, part giving over their Soul (and sometimes also the body) into Satan's power, he on the other part, promises great things t● them, knowledge to the ignorant, revenge to the envious, and wrathful, etc. though he often breaks his promise to them, as he did to a Hungarian Witch, of whom I have read, who being put in prison, and wanting food, she did eat he own and so perished: Satan her Master never once helping her, if it was not to destroy herself, sooner than otherwise she might have done. But then 4. the Covenant thus made, he proceeds to confirm it, which (some say) must be done by blood: therefore, some offer him a Sacrifice; perhaps of a cat, dog, etc. possibly he condescends thus far to some Witches of a more than ordinary station: but however I will not be positive in this; only I find it asserted by some, that he will not part thus with your ordinary Witches, but must needs Suck Blood of them which is done by Spirits, and that in several parts of the body, as the crown of the head, under the ear, the chin, &c, as witches of whom I have read, have confessed before the Judges. Next follows the Witch Mark, sometimes like a blue spot, or a little tate, or reid spots like flea-biting, sometimes also the flesh is sunk in, and hollow, and this is put in secret places, as among the hair of the Head, or eyebrows, within the lips, under the armpits, and even in the most secret parts of the Body. 5. Thus the Devil & they becoming familiar, they get from him Familiar Spirits, some one, some moe, with whom they consult, and act, and over which Spirits he makes them believe they have all power, and can command them at pleasure: and in this they assume to themselves a kind of Glory, to think that they have Spirits at their nod, to send forth for the torment of others; and herein they rejoice, that they can keep others in awe by such thoughts of them or words to them, whereupon follows hurt and mischief. Some have so far run on in maintaining this point of it, anent the Witches getting familiar Spirits, at that they think, that Witch●s d● work all their malice and mischief by those cursed caitiffs; and so they make three things concure to the bewitching of a Person; viz. a Divine permission, a Devilish operation, or the evil Spirits working: and lastly, the Witches consent; So that the Devil does all, and they consent to all, which to wit, is done in their behalf, for no doubt, Satan can go of, and for himself, where he hath no league with the Witch, thus some define a Witch to be such as do act beyond the ordinary power of Nature, by the help of wicked Spirits. Athen. Merc. V 1. N. 3. Q. 6.  
Now, before we proceed further, we shall take notice of this one Collorary that may be drawn from what we have now said anent the Covenant with the Devil. From hence possibly we may gather a reason, why Witches themselves are not afraid to met with the Devil? Fo● one would think that Humane Nature might justly fright at the appearance, if not the amusing name of DEVIL. We would say therefore, that we doubt nothing, but at sometimes the Devil appears even to his own in frightful shapes, to their great terror, especially if he be angry at them, and designs violence unto them, upon their refusing to do as he bids them, as Bernard reports he did to old Dembdike, whom he pushed into a Ditch, because she would not go help Chattox another Witch, (whom she could not abide) to make Pictures. The same Author says, the Devil came sometimes to Witch Chattox gaping upon her in the Form of a Bear, with open month as if he would have worried her, yet I think the reason why for ordinary they are not so much afraid to meet, speak to and keep Cabals with him; is, that they being now in Covenant with him, dream of no hurt in the business: yea, they fancy they have him at Command. And if it be said, its strange they have no checks of Conscience in the mean time because of their League with the Devil: We answer, that it is not so strange as sad, and to be lamented; For they being readily before that given up of God to a reprobate mind, have their Consciences seared, so as that they want all sense and feeling of sin.  
But now to come to the question more closely, and to show how one may be convicted of this their league with the Devil; this compact how secretly so ever made, is to be searched into, and all the presumptions hitherto spoken of, must tend to prove and discover this compact, which some think may be gotten done by a narrow scrutiny and search into these among other evidences of this Covenant. 1. By a Witches Mark. We told already where this is to be found, it must therefore be again & again diligently searched for; and lest it b● mistaken for a Natural mark, it is to be observed, that this is Insensible, so that being pricked it will not bleed, as Natural marks wil● do, But what if they hid them? Or what i● they find a way to remove them? We answer that God in his providence will scarce suffer i● to be so; or if it so fall out, than it grows again, and comes to its old Form, if we ma● credit the Grand Witch Lewis Gaufridus a ric● and learned Priest, as Bernard calls him: S● that, though this mark be not found at first, it may be discovered at length. 2d. By Witche● words, as their fortelling what shall happen to others the same found true, and their boasting thereof afterwards; as also, their speaking o● transportation from home to foreign places etc. 3d. Witches deeds; as their feeding creatures secretly, which some say they send their errands; their making of pictures, giving an● thing to any Man which causes pains or death's as is, the perusing one shirt or , returning the same again, and the owner upo● wearing them, and all the time of his or her wearing them, pained or tormented. 4th. The confession of Fellow-Witches, especially if appearing penitent, and being called one by one yet all agree in their Testimony; as their having seen, and been with them at their suspected Devilish meetings, plotings. etc. And here comes in the report of the Good or white Witch (as they call him or her) whereby is meant, these Healers or Blessers (as some call them) who pretend to know who are bad Witches, and where they dwell; and how to heal blasting, for speaking etc. These being themselves Witches and in league with the Devil, best know who these are, and what be their practices. 5. A Divine witness. where God condescends to give it, as, when they pray for a token from God of displeasure against them if they be guilty; and it accordingly falls out. As it is reported to have been with one Mother Samuel the Warhoys Witch that tormented Mr. Throgmortons' children, who by bitter curses on herself if she were guilty; presently her Chin did bleed, the place (as afterwards she confessed) where the Spirits did Suck blood, 6th. And lastly, The confession of the Witches themselves. Sometimes the arraigned Witches confess their being in Covenant with the Devil, partly upon being charged with the guilt, 〈◊〉 of their own accord, or finally, being draw● thereto through terror of Conscience.  
But now Sir, after all that is said, I desi●● not to be so understood, as if hereby I designed to force any into a compliance with th● Conclusions already laid down, further th●● the reasons brought by grave Author's alre●●● hinted will persuade; nor do I think the Opinions or Practices of others which may se●● to run cross to something hitherto asserted are to be taxed by any; so that what is he●● said is only to show you what hath given th● Answerer to your Questions most satisfaction in these Points. For a conclusion therefore I would say, that though I have adventured on these few lines in answer to your Queries, therein I do not, nor indeed can I expect to satisfy all even of the more Judicious, but am apprehensive on the contrary, that I may displease som● of them (for which I should yet be sorry) who may possibly think that the greatness o● the Task might have forced me to a more awful distance, and a giving way to better an● greater Undertakers; but finding none hitherto forward for allaying vulgar rude notions ●bout your momentuous questions, I have (ye● with all submission) adventured on this short essay the questions handled therein, rather than the answers, being such as may push others forward to second and much better cares about them; which should much 〈◊〉  
Sir, Your Friend and Servant.    
FINIS.