The Mystery of Witchcraft Discovering the Truth of Nature, Book 1 · Chapter 9
CHAP. IX.
Of Witch-craft consisting in Operation.
COnsider we now of Witch-craft in operation: which really worketh strange things.Of enchāt ment, and it vnlawfulnesse, I proued by the effects.
This is done, first, by Enchantment; namely, when by some Charme wonderous workes are wrought.
Which is not onelyonly expresly forbidden, Deuter. chapter 18. verse 11. but is also manifest by the thin… wrought hereby. As,
1 Raising of Stormts.
2 Poysoning of the aire.
3 Blasting of Corne.
4 Killing of Cattell.
5 Breeding strange torments in the bodies of men.
6 Casting out of Diuells, &c.
All which, and such like, workes belōging to the diuine power, & iust…, If therefore they shall be imitated, … in any measure effected, by the creature; It is a plaine vsurpation of the diuine office, and a flat peruersion & disgracing of the diuine Prouidēce, as being accomplished by indirect meanes.
Now, that these, and such, are the effects Note.of Witch-craft,
It is not onelyonly apparant by the Confession of Witches themselues: but further cleared by the testimonie of the word; who ascribeth this power vntounto 2 By the word.the Charmer, Eccles. 10. 11. where the Originall yeelds thus: If the Serpent bite before he be charmed, what prof… hath the maister of the tongue thereby that is the Charmer? signifying therein, that if the Charmer come in time, he might preuent by his charme, the Serpents stinging.
And what else (I pray you) doth Balaams words implie, when being crossed by the power and merciemercy of God, hee is forced to confesse, that ther is no sorcery against Iacob, nor sooth saying against Israel: Doeth hee not Nu. 23. 13.therein acknowledge, That whereas hee was hired by King Balaac by some charme to hurt Gods People, (as being by Trade no better then a Coniurer, though in the reputation of the ignorant and superstitious people hee was esteemed a Prophet) his Charmes could not preuaile, the Lord disappointed him.
And surely, if wee should consider 3 By the nature of a Charme.the nature of a Charme, it will euidently appeare, that it is but a colourable and counterfeit meanes, vnderunder which Sathan shrowdeth his power and malice to diuine withall, and so to destroy both bodie and soule.
Seeing a Charme is no other then A charme, what.a spell consisting of strange words, wherein is pretended some secret efficacie, to bring forth some extraordinarie worke. It necessarily followeth, 1 that by the very nature of the words, and 2 qualitie of the parties that vse them, they are no better then Sathans cloaks to conuey his mischiefes more closely, for the endangering of the soule.
The words are either barbarous & Words of charmes, either obscure & barbarousvnknowne, as were such, which in times of Ignorance and Infidelitie were vsed. And that these could work no such effect, it appeareth:
1 because this was no ordinance of God to this end, as hauing neither any power thereto by right of creation, or by any new institution, and gift from God: That they hauehave no power by vertue of creation, it is manifest, I because words are but sounds, and so passe into the aire, without any further effect.
2 If they had power to hurt, or do good, it must needes be by some contiguitie and presence with the thing it works vponupon; & therfore seeing these words are spoken concerning parties and things absent, and farre distant, and therefore they hauehave no power, as is pretended.
And if some words should be effectuall of themselues: why then not all words of all sorts, tending to blessing or cursing: but this is presumed, that onelyonly words proceeding from such cunning men and women, are auaileable; and therfore it is not the words themselues, but some other secret Magicall compact with such persons that effect the same.
If it be replyed, that these wordes Obiect. Answ.hauehave signification; and happily be vnderstood of the parties that vse them reciprocally: Yet seeing they hauehave Or blasphemous knowne charmes.in themselues no further vse then for what they signifie, and though they be vnderstoode, as the charmes are now, as being of knowne names, and yet still can they not of themselues further auayle, then to the Ends they were appoynted. And therefore it followeth, that they are no better then Signes and Watch-wordes to Satan to worke his wonders by.
For though the name of the Trinitie and Sacrament, serue to that end they were appoynted, namely, to norish the soule: yet to effect wonders by these, seeing it is contrary to their Institution, &c. that blessing of God especially accompanying them, it foloweth, that when they are abused to other ends, as in charmes. &c. they are the diuells sacraments, to effect his trickes, by vertue of the compact betweene the witch and him: whereby he seemes to be bound and compelled to serue hir turn, the rather hereby to colour the wickednesse, as if now it were done by the power of God, resembled in these words, and not by the illusion & cunning of Satan.
As for the power of Imagination in Imagination reiected.this case, which is pretēded to be the occasiō of those strange effects; surely, though it cannot be denyed, but that our imaginatiō may hurt our selues yet that the imagination of the W… should hurt others, or that these words poceeding from her conceit, should so preuaile on the bodies and minds of such as are afarre off, it is contrary to reason, & common sense.
And therefore, though it be conceited, Infectious lookes disclaimed.that the Witch by her lookes may effect these things: or hauing some poysonous qualitie in them, to infect the ayre; so the bodies of men, though this be a meere dotage, fitter for such bedlams, then to be corrected by any sound Iudgement: yet, how can this hurt those which are absent?
Neither wil it further this dotage, Obiection of Iacobs sheepe answered.that either Iacobs sheep, by looking vponupon the roddes speckled and partie-coloured, brought forth the like: seeing this was an especiall worke of God, to blesse Iacob, not any inherent vertue in the rods, or the eies of the sheep, bicause heere was som likelihood in nature hereto.
Much lesse shal that preuaile, that 2 Obiection of the Basiliske and Wolfe answered.the Basiliske kills with her sight; and the woolfe taketh away the voice of such as he sodainely meeteth withall, seeing, as there is no ground of experience concerning these things, but onelie a common receiued errour: so; if any such thing be, it may proceede from some force in Nature incident to those creatures, as the Basiliske being a poysonous substance, may infect the ayre, and so take away life, or else from some sodaine astonishment in such as vnexpectedly meete with them, causing strange alteration in the minde by feare and so effecting such stange things.
But they alledge further, if Enchanters Obiect. 3. Answ.can stay by their Charmes the stinging of Serpents, then certainely there is some force in these words.
VntoUnto which we answer, That the power proceedeth not from any vertue in the wordes, but by the presence of Satan through compact with the Charmer, as the word is plaine, ioyned sometimes very cunningly with the diuell, seeing no other, although he vse the same words, can effect the like things.
If it be said, this is, bicause he hath not the same faith: this discouers the Obiect. 4. Of the parties.roote of bitternesse, and argueth them plainely to be Diabolicall: as being both the bond of the Couenant, wherby Satan is tied to the Witch: he doth all on this condition, that hee is acknowledged as her god, shee must trust in him, resigne vp her selfe wholy to his pleasure.
As also by this bond, the Witch tieth her Proselites to her dispose: shee can doe nothing for them, vnlesse they beleeue in her, and so she enthralleth their soules, while she pretends good to their bodies.
This will yet appeare more euident, if we consider the qualitie of the best and most colourable charmes, that are vsed to this end: Namely, wordes of holy Scripture: which seeing they Of Scripture char.hauehave their vertue not from him that vttereth them, much lesse from the power of the words in themselues, but from the alone efficacie of the Spirite of God, annexed by GODS promise heereunto, when the word is vsed as his ordinance: seeing therefore this is no ordinance of God to such ends, & therefore can not proceede from the operation of the good spirit of God: it followes necessarily, that it is the power of satan, shrouded vnderunder these formes of speech, especially, seeing it is not vsed to the conuersion of sinners, which is the right end; but to wicked or vnnecessarie purposes, as raysing of diuells, killing of creatures, infecting of the aire, &c.
And seeing the word is onelyonly effectuall, Word how effectual.not by reason of the sound, or letter thereof, but when it is 1 conceiued in the minde, 2 receiued with Hebr. 4. 2reuerence, 3 treasured in the memorie, 4 and mingled with faith in the heart: seeing it is muttered in these charmes; 1 without vnderstanding, as being in an vnknowne tongue, 2 without faith, and 3 to wicked p…rposes.
It must needes be some Satanicall colour to conceale desperat wickednes. And so, though it be not abused of all so far forth, that it may include Note.them within the compasse of such charmes, which hauehave entred into this certayne league with Sathan: yet seeing for want of conscionable Word cō monly made a charme.vnderstanding, and obedience thereunto, it is made no better then a charme to the common sort: therefore, as herein they bewray themselues in generall to be yet held vnderunder Satans bondage, so are they heereby both subiect the rather to the power of witch craft, not onelie to be obnoxious to the hurts thereof, in their bodies & goods, &c. but especially to be ensnared with the Mistery thereof, vponupon any occasion to become nouices & factors in this diuellish trade: it being iust with the glorious Lord, to giuegive vp such as will not obey the truth, to the efficacie and depth of these strong delusions, not only to be deceiued thē selues, but to become Sathans chiefe Schoolemaisters to deceiue others.
The like may be concluded of such other means whereby Witches vse to performe their Charmes.
As making of Characters, Images, Characters, Images, &c. cō demned. Rome.and Signes in Wax, or Clay, & framing of Circles, vsing of Amulets, Exercisn…es; an ordinarie Practize of the Apostata Church, coniuring thereby their Creame, Salt, Spittle, holy Water, Oyle, Palmes, &c. vsing of the Name of Iesus with such often repetitions and Crosses annexed. All which, & such like, being no secret operation of Nature, nor ordinance of God to such ends: What other can they be, but the Visors of Satan, whereby hee maskes it more securely, and dangerously in his Magicall practises, as heereby bearing the simple people in hand, that Christ is a Coniurer, that he is bound by those from doing hurt, to do good &c. And shall we thinke that crossing of the body, is of any other stamp: surely it is of all other a most dangerous charme, by how much it caries a shew of louelove and deuotion.
So may wee iudge of scratching of Scratchingthe Witch, vntounto which if the Diuell seeme to stoope, that the bodie is cased, it is to seize more deeply on the soule, by withdrawing it from the right meanes, and resting it securely in these diuelish charmes.
Which, as it may seeme to admonish vsus frō the vse of them, so it may Vse, to decline these meanes.prouoke such to repentance, hauing done these of ignorance, not contenting themselues with this excuse, that they meant no hurt, they conceiued the persons to bee honest of whom they sought helpe, &c. Seeing because they had no certaine warrant, therefore good meaning without faith, is sinne before God, Rom. 14. nay while they meane well, they trust in these things, and so doe robbe God of his glorie, and themselues, asmuch as lyeth in them, of their saluation.
Neither is there the like reason Obiect. Answ. That we relie vponupon Physicke: therefore why not on these charmes?betweene Physicke and these meanes: That is ordained of God, This, condemned of him; and therefore though we are ignorant of the Physitions Receipt, yet we are to relye vponupon his skill, and commend the successe to God: whereas wee may not vse these charmes being ignorant of of the vertue of them, seeing there can no blessing follow where God leads not; where confidence is put in the meanes to thrust out God.
As for the Case of necessi…ie which is heere pretended; wee can hauehave helpe no where else; The Physition will not meddle, the Paine is int…lerable, the case desperate, and God is mercifull though we do amisse, yet may wee not seeke ease; surely, The Lord w…ll not bee mercifull to pres… tuous sinners, If hee purpose to try thy faith and patience in the enduring of the extremitie; if hee entend heereby to fit thee for himselfe, and to ease thee of thy sinnes, and this miserable world, Is it not good wayting his leasure to prepare thy selfe vntounto him? Insteed of going to the Wise-man, is it not now time to make vp thy accounts, to make thy peace with him? Certainely, when all lawfull meanes faile, what doth this argue but that either this is a signe of the end of thy daies; or that the Lord will helpe thee by his immediate Note.hand? And therefore either way thou must now cast thy selfe vponupon him. If the Lord cannot helpe thee, much lesse shall the deuill: and the Lord will helpe thee, as shall bee best for his glorie, and thy good: and therefore in all thy waies acknowledge him, Prouerb 3. And though hee should kill thee, yet trust thou in him, Iob. 13. 15. Hee shall bee vntounto thee both in life and death aduantage: Phil. 1.
Hitherto of that part of operatiue Witch-craft which is performed by charmes. Besides this there is another worke of Sorcerie, vsually practised Of sorcerie by Iugling, it properties.by Satans instruments, which is commonly called Iugling; When strange Feats are performed, not by reall charmes, but onelyonly by deluding of the eye, and some extraordinarie sleight: Not that any such thing is effected in Truth, but onelyonly in Appearance, to the deceiued iudgement, being peruerted by such delusions as the eye falsely apprehends.
Now the Eye may be deluded.Eye how deluded.
First, by corrupting the humour of the eye, being the next instrument of sight.
2 By Altring the Aire whereby the obiect is conueyed to the eye.
3 By changing the obiect which … discerned.
That there may be such delusion, not onelyonly the Holy Ghost witnesseth of the Galatians and others, who Gal. 3. 1. 2were then bewitched, and made beleeue that they saw that, which indeed they saw not; but experienc… doth daily make it manifest.
Concerning the sleight done aboue That …uggling is sorcery.the course of Nature: As this maketh this Trade to be plaine Sorcery, because it exceeds Natures comp…s, so it necessarily followeth that som… skill of Satan is concurring heerein, As being by compact with the Iugler to colour and further him herein, either by corrupting the humour of the eye, or colouring the aire, &c. which are things possible for Satan to do. For howsoeuer some strange things may bee done by bodily sleights That iuggling is not by opticke skill.and by Opticke Arts, yet these are kept within the compasse of nature… But the Iuggler vndertakes things impossible and contrarie to Nature, as to transforme one creature into another, or else, to create and offer things that are not, and so seemeth to arrogate diuine power, in such workes of Creation, and therefore must needes delude onlie the eye with the appearance of such things, seeing he cannot possibly do the things indeed.
Such were the wonders wrought by the Egyptian Enchanters, in imitation of Moses, when they turned the Egyptian Enchant…s onelyonly deluded the eye.Rodde into a Serpent, and waters into bloud: which, that it was a plaine delusion of the eye, by Sathans forgerie, is manifest, because they could not be any reall creatures: seeing the Lord did not make them, and the diuell could not, the workes of ordinarie Creation ceasing, and no speciall reason now to be giuen, whie myraculously anie such Creation should be renued by those seruants of Pharaoh: but rather plaine reason for the contrarie, seeing this they did, tended to the disgrace of Gods worke, by his seruants Moses and Aaron, and therefore though they could hauehave done such a worke, yet the Lord at this time would not hauehave endured it at their hands.
But it is most apparant that Sat… can doe no such thing, seeing the effecting of the like belongs onelyonly to God, Ioh. 2. And the Word is plaine, that this their fained miracle was done by Sorcery, Exod. 7. 11. 22. & 8. 7. And therefore that the Lord should do them against himselfe, it is altogether absurd and blasphemous to grant: And the curcumstances doe plainely euince that they were not naturall frogs, by such differences as are manifest betweene them, and those that Moses created by the finger of God.
As 1. That the Frogges created by Moses caused great stincke by the corruption that they bred, being gathered on heapes, whereas there is no such ascribed to the Frogges of the Enchanters.
And, so the bloud which Moses brought forth, killed the fish, and stanck… so that the Egiptians could not drink thereof; no such effect appearing from the Magitians Transmutation.
And is it likely that they which could hauehave created these frogges, could not also hauehave destroyed the lice? Could not hauehave preserued themselues from those fearefull plagues? Exod. 8. 18. Nay they confesse that they were not able to bring forth lice by their enchantment, much lesse destroy them.
And seeing that Moses serpents deuoured them, and yet retained their former quality, it necessarily followeth that they were no true serpents, the rather because vsually one creature doth not deuoure another of the same kind.
And surely why could they not as well hauehave remoued such as Moses made, as well as they had power to make the same?