That James should indulge in religious disquisitions rather than in points of evidence was to be expected. Although he had given up the Scottish theology, he never succeeded in getting it thoroughly out of his system. As to the evidence against the accused, the royal writer was brief. Two sorts of evidence he thought of value, one "the finding of their marke, and the trying the insensiblenes thereof, the other is their fleeting [floating] on the water." The latter sign was based, he said, on the fact that the water refuses to receive a witch--that is to say, the pure element would refuse to receive those who had renounced their baptism.[6] We shall see that the influence of the _Dæmonologie_ can be fairly appraised by measuring the increased use of these two tests of guilt within his own reign and that of his son. Hitherto the evidence of the mark had been of rather less importance, while the ordeal by water was not in use. The alleged witch-mark on the body had to do with the contracts between witches and the Devil. This loathsome side of witch belief we cannot go into. Suffice it to say that James insisted on the reality of these contracts and consequently upon the punishment that should be meted to those who had entered into them. All witches except children should be sentenced to death. The king shows a trace of conventional moderation, however, and admits that the magistrates should be careful whom they condemned. But, while he holds that the innocent should not be condemned, he warns officials against the sin of failing to convict the guilty.[7] We shall see that throughout his reign in England he pursued a course perfectly consistent with these principles.