The Damned Art of Witchcraft, Chapter 2
CHAP. II.
The Ground of Witchcraft, and of all the practises thereof.
THe Ground of all the practises of Witchcraft, is a league or couenant made betweene the Witch and the Deuill: wherein they doe mutually bind themselues each to other. If any shall thinke it strange, that man or woman should enter league with Satan, their vtter enemie; they are to know it for a most euident and certen truth, that may not be called into question. And yet to cleare the iudgement of any one in this point, I will set downe some reasons in way of proofe.
First, the holy Scripture doth intimate so much vntounto vsus in the 58. Psal. v. 5. where, howsoeuer the cōmon translation runneth in other tearmes, yet the words are properly to be read thus; which heareth not the voyce of the mutterer ioyning societies cunningly. And in them the Psalmist layeth downe two points. First, the effect or worke of a charme, muttered by the Inchanter; namely, that it is able to stay the Adder from s…inging those which shall lay hold on him, or touch him. Secondly, the maine foundation of the charme; societies or confederacies cunningly made, not betweene man and man, but (as the words import) betweene the Inchanter and the deuill. The like we read, Deuter. 18. 11. where the Lord chargeth his people when they come into the land of Canaan, that amongst other abominations of the heathen, they should beware least any were found amongst them, that ioyned societie, that is, entred into league and compact with wicked spirits.
A second reason may be this: it is the practise of the deuill to offer to make a bargaine and couenant with man. Thus he dealt with our Sauiour Christ,Math. 4. 9. in the third temptation wherewith he assaulted him, promising to giuegive vntounto him all the kingdomes of the earth, and the glorie of them, (which he shewed him in a vision) if Christ for his part would fall downe and worshippe him. The offer was passed on the behalfe of Satan, and now to make a perfect compact betweene them, there was nothing wanting but the free consent of our Sauiour vntounto the cōdition propounded. Whereby it is manifest, that the Deuill makes many couenants in the world, because he findeth men and women in the most places, fitted for his turne in this kind, who will not let to worship him for a farre lesse matter then a kingdome. And it is not to be doubted, that thousands in the world, had they been offered so faire as Christ was, would hauehave beene as willing to hauehave yeelded vponupon such conditions, as the Deuill to hauehave offered.
Thirdly, the common confession of all Witches and So…cerers, both before and since the comming of Christ, doth yet more fully confirme the same. For they hauehave confessed with one consent, that the very ground-worke of all their practises in this wicked art, is their league with the deuill. And hence it appeareth, how and whereupon it is, that Sorcerers and Witches can bring to passe strange things by the helpe of Satan; which other men ordinarily can not doe; namely, because they hauehave entred a league with him, whereby he hath bound himselfe to them, for the effecting of rare and extraordinarie workes, which others, not ioyned with him in the like confederacie, are not able either by his helpe, or any power or policie of their owne to bring to passe. Hereupon it was, that the Witch of Endor shewed vntounto Saul the appearance of Samuel, which neither Saul himselfe, nor any in all his court could doe. There was no great vertue in the matter or frame of her words, for shee was ignorant and had no learning. By power she could not effect it, beeing a weake woman; neither was it like that she had more cunning and pollicie then any of the learned Iewes in those times had for such purposes. The main reason was, her league made with Satan, by vertue whereof shee commanded him to appeare in the likenes of Samuel, which neither Saul nor any of his companie could doe, by vertue of such couenant, which they had not made.
The ende why the Deuill seeketh to make a league with men, may be this; It is a point of his policie, not to be readie at eueryevery mans command to doe for him what he would, except he be sure of his reward; and no other meanes will serue his turne for taking assurance hereof, but this couenant. And why so? that hereby he may testifie both his hatred of God, and his malice against man. For since the time that he was cast down from heauen, he hath hated God & his kingdome, and greatly maligned the happy estate of man, especially since the couenant of grace made with ou… first parents in Paradise. For he thought to hau… brought vponupon them by their fall, eternall and finall confusion, but perceiuing the contrarie by vertue of the couenant of grace; then manifested, and seeing m…n by it to be in a better and surer estate then before, he much more maligned his estate, and beares the ranker hatred vntounto God for that his merciemercy bestowed vponupon him.
Now that he might shew forth this hatred and malice, he takes vponupon him to imitate God, and to counterfeit his dealings with his Church. As God therefore hath made a couenant with his people, so Satan ioynes in league with the world, labouring to bind some men vntounto him, that so if it were possible, he might drawe them from the couenant of God, and disgrace the same. Againe, as God hath his word and Sacraments, the seales of his couenant vntounto beleeuers; so the deuill hath his words and certaine outward signes to ratifie the same to his instruments, as namely, his figures, characters, gestures, and other Satanicall ceremonies, for the confirmation of the truth of his league vntounto them. Yea further, as God in his couenant, requires saith of vsus to the beleeuing of his promises: so the deuill in his compact, requires faith of his vassalls, to put their affiance in him, and relie on him for the doing of whatsoeuer he bindes himselfe to doe. Lastly, as God heares them that call vponupon him according to his will: so is Satan readie at hand vponupon the premisses, endeauouring to the vtmost of his power, (when God permits him) to bring to passe whatsoeuer he hath promised. And so much of the league in generall.
More particularly, the league betweene the Deuill and a Witch, is twofold: either expressed and open, or secret and close.
The expresse and manifest compact is so tearmed, because it is made by solemne words on both parties. And it is not so expressely set downe in Scriptures, as in the writings of learned men, which hauehave recorded the confessions of Witches, and they expresse it in this manner. First, the Witch for his part, as a slaue of the deuill, binds himselfe vntounto him by solemne vowe and promise to renounce the true God, his holy word, the couenant he made in Baptisme, and his redemption by Christ; & withall to beleeue in the deuil, to expect & receiue aide and helpe from him, and at the end of his life, to giuegive him either bodie, or soule, or both: & for the ratifying hereof, he giues to the deuil for the present, either his owne hand-writing, or some part of his blood, as a pledge & earnest pennie to bind the bargaine. The deuill on the other side, for his part promiseth to be readie at his vassalls command, to appeare at any time in the likenesse of any creature, to consult with him, to aide and helpe him in any thing he shall take in hand, for the procuring of pleasures, honour, wealth, or preferment, to goe for him, to carrie him wheth…r he will, in a word, to doe for him, whatsoeuer he shall commande. Many sufficient testimonies might he alleadged for the proofe hereof, but it is so manifest in daily experience, that it cannot well bee called into question.
But yet if it seeme strange vntounto any, that there should be such persons in the world, that make such fearefull couenāts with the deuill, let them consider but this one thing, and it will put them out of doubt.
The nature of man is exceeding impatient in crosses, and outward afflictions are so tedious vntounto mortall minds, and presse them with such a measure of griefe, that some could be contented with all their hearts to be out of the world, if thereby they may be released of such extremitie, and hereupon they care not what meanes they vse, what conditions they vndertake to ease and helpe themselues. The deuill finding men in these perplexities, is ready to take his advantage, and therefore perceiuing them now fitted for his purpose to worke vponupon; he insinuates and offers himselfe, to procure them ease and deliuerance, if they will vse such meanes, as he shall prescribe for that purpose: and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill. He therefore, without any further doubting or deliberation, condescendes to Satan, so as he may be based and releeued in these miseries.
Againe, we are to consider, that in these cases, the deuil getteth the greater hold of man, and mooues him to yeeld vntounto his suggestions the rather, because that which he promiseth to doe for him is present and at his command, and therefore certaine; whereas the thing to be performed on the behalfe of the partie himselfe, as the giuing of bodie and soule, &c. is to come sundry yeares after, and therefore in regard of the particular time, vncertaine. Now the naturall man not regarding his future and finall estate, preferres the present commoditie before the losse and punishment that is to come a farre off, and thereby is perswaded to yeeld himselfe vntounto Satan. And by these and such like antecedents are many brought to make open league with the deuill.
The secret and close league between the Witch and Satan is that, w…erein they mutually giuegive consent each to other, but yet without a sworne couenant conceiued in expresse words and conference. Of this there be two degrees. First, whē a mā vseth superstitions … of prayer, wherein he expressely requireth the helpe of the deuill, without any mention of sol…mine words or couenant going before. That this is a kind of compact it is plaine, because herein there is a mutuall vnderunder-hand consent between the partie and the deuill, though it be not manifest. For when a … to vse supersti…ous formes of inuocation, for helpe in time of need; by the very vsing of them, His heart consenteth to Satan, and he would gladly hauehave the thing effected. When therefore the deuill hath notice of them, and endeauo… to effect the thing prayed for, therein also he giues consent; so as though there be no expresse words of compact outwardly framed on both parts, yet the concurrence of a mutuall consent for the bringing to passe of the same things, makes the couenant authentical. For according to the receiued rules of equitie and reason; mutuall consent of partie with partie, is sufficient to make a bargaine, though there be no solemne course or forme of words to manifest the same to others.
The second degree is, when a man vseth superstitious meanes to bring any thing to passe, which in his owne knowledge, hauehave no such vertue in thēselues to effect it, without the especiall operation of the Deuill.
Superstitious meanes I call all those, which neither by order of creation, nor by the special appointment and blessing of God since, hauehave any vertue in them, to bring to passe that thing for which they are vsed. For example; A charme, consisting of set words and syllables, both rude, barbarous, and vnknowne, vsed for the curing of some disease or paine, is a superstitious meanes; because it hath no vertue in it selfe to cure, either by the gift of God in the creation, or by any speciall appointment afterward in his word, or otherwise. And therefore when this meane is vsed by man, which he knoweth hath no such vertue in it, for the effecting of that worke for which it was vsed, there is a secret league made with the Deuill.
Yet here I adde this clause, in his owne knowledge, to put a difference betweene men, which vse superstitious meanes to bring some things to passe: For some there be, which when they vse them, know they be meerely superstitious, yea weake and impotent, hauing no vertue in themselues for the purpose whereto they are vsed; as the repeating of certain forms of words; the vsing of signes, characters, and figures, which in effect are meere charms, no whit effectuall in thē selues, but so farre forth as they serue for watchwords vntounto Satan, without whose ayde nothing is done by them. A plaine argument that the vser hereof hath in his heart secretly indented with Satan, for the accomplishment of his intended workes. A second sort there is, which vseth them for some speciall end, beeing perswaded that there is vertue in the meanes themselues to bring the thing to passe, and yet not knowing that either they be superstitious, or hauehave their efficacie by the power and worke of the deuill. Such persons hauehave made as yet no league with Satan, but they are in the high vvay thereunto. And this course is a fit preparation to cause them to ioyne vvith him in couenant. I shew it by an example. A man is fallen into some extemitie, and findes himselfe bewitched; his paine is great, and he desires with all his heart to be cured and deliuered. Hereupon he sendeth for the suspected Witch; beeing come, he offers to scratch him or her, thinking by this means to be cured of the witchcraft. His reason is no other, then a strong persvvasion, that there is simply vertue in his scratching to cure him, and discouer the Witch, not once suspecting that the helpe commeth by the power of the Deuill, but from the action it selfe. This doing, he may be healed: but the truth is, he sinneth and breakes Gods commandement. For the vsing of these meanes is plaine Witchcraft, as aftervvard vve shall see. And yet for all this, the partie cannot be saide in present to hauehave made a league vvith Satan, because he thought, that though he yeelded to the vse of superstitious meanes for his curing, yet there had beene in the saide meanes a vertue of h…ling, vvithout any helpe or vvorke of the Deuill.