Select Cases Conscience Touching Witches and Witchcrafts, Question 10
10 Caſe. Whether it be lawfull to conſult with a Witch, upon any occaſion?
AL conſulting properly implies; as if one would now be informed by another, of what he would know, or Adviſed what he ſhould doe: Either of which are very improperly ſought for at a witches hand, that indeed knows neither truth, nor right, and in expreſs oppoſition to whom God has been pleaſed to appoint for his a far better Counſellor in that Caſe, Eſa. 8. 19. 20. Nenevertheleſe, how madly have ſuperſtitious and profane people alwayes runne upon their devices to be here adviſed. Gen. 41. 8. 1 Sam. 28. 7. 2 King. 1. 2. Dan. 2. 2. Albeit God hath utterly prohibited and condemned it, Levi. 19. 31. and 20. 6. Deu. 18. 14. And that the old Eccleſiaſticall Cenſures have been the ſame againſt all ſuch conſultation, as againſt witchcraft it ſelfe. And that ſome Civill or Politique Laws have decreed Death to the Conſultor equally as to the Witch. And that it hath been the Common obſervation of all People, that none have ever thriven after ſo tempting an Attempt. And that the ſame Iudgments of God are yet in force againſt al ſuch as heretofore. 2. King. 1. 4. 1 Chron. 10. 13.
Upon theſe many Conſiderations I conclude, that althoug one way is more damnable, yet there is danger in Conſulting every kind of way. Whether out of Curioſitie, or for Exploration ſake, as wel as out of ſuperſtition. 1. If out of Curioſity onelyonly to ſee and here, and tel what a witch or wizzard can ſay or doe. This is out of any mans calling or Commiſſion, and ſo fals under a tempting of God. 2. If for Exploration ſake, ſo as to Examine and diſcover the Witch. Herein (though the Authority may be granted. for ſafe and good) yet ſpeciall heed is to be had, either of adjuring, or yet of alluring the Divell or the Witch. Forto adjurea Witch, if it be done by way of humane obteſtation and Intreaty, then is it palpable conſulting: or if it be done by way of divine Atteſtation (charging and challenging in the name of God) what elſe is it then, but that we call Exorcizing? And likewiſe to Allure the Witch to do any Act of Witchcraft, (through diſguiſe, diſſimulation, fayre words, promiſes, or any other pretext) yea although it be with intent to deſcry or make diſcovery, yet even this is to do evill that good may come thereof. And therefore the Witch of Endor juſtly exclaimes againſt the injuſtice and Treachery of ſuch an Inticement, although it might have beene to ſuch an intent, 1 Sam. 28. 9. 12. Now then this it is, to enquire here over familiarly may bee to allure: To charge over highly is to adjure: but only to interrogate Rationally and Legally, this is ſafely and ſufficiently to explore.
3. But the damnable conſulting of all is, if out of Superſtition; to be informed of what is Future, Abſent, Loſt; or to bee holpen againſt any ſtrange handling whatſoeever. For here is the ſame Faith that is in the Witches operation and confederacie; and (at leaſt) a mediate aſſenting and joyning ſociety with the Devill. And a yeelding or acknowledging the Devill to bee the Author of helpe; which ſtandeth in the Name of the Lord our God alone. Oh! that people would bee perſwaded of it; then ſhould we not heare ſo many fond Objections, whereby they ſeek to juſtifie themſelves, and to evade all that can be ſaid againſt them. But marke how little all they can ſay for themſelves availes them: we will number their Objections, and ſet our Anſwer to them, not onelyonly to refute, but inſtruct them.
1. I went for my owne ſatisfaction, and at my own hazzard, and what has any body to do with it? Yes, the Church has to doe with it, and cenſure it, as inconſiſtent with her communion, 2 Cor. 6. 15. The State hath to doe with it, and puniſh it, as enemy to the Society thereof. For the Diabolicall aſſociating muſt needes be adverſary to the Humane. Nay, and every private Chriſtian hath to doe with it, to complaine of the grievous ſcandall thereof, and require ſatisfaction.
2. It was not a Witch that I went to, but a Wizzard, a Wiſe man, or a Wiſe woman, as they call them. All Witches are not of one kinde: and ſeverall kindes are not of ſeveverall Natures: neither doth variety of degrees varie the kindes or natures. Things may be of the ſame brood or Litter, though unlike one another; and every one not ſo like the Damme.
3. It was neither Witch nor Wizzard, but a Jugling Impoſtor. But thou wenteſt as to a Witch indeed. The deluſive event, excuſes not the deluſion of thy intention.
4. I went to none but a good Witch. Who ever cald a Witch good, but bad men? and if the Devil were called good, wouldſt thou therefore goe to him?
5. I meant nobody hurt in it. A good meaning will not warrant the uſe of ill meanes.
6. It was not I that went, but my wife, childe, ſervant. Nomore was it Ahaziah, but his wife, 2 Kings 1. Aske but thy conſcience, if thy heart went not along with them, either in the command or conſent.
7. I medled with none of their witcheries, &c. Thy faith or perſwaſion to be ſatisfi'd and reſolv'd in the Buſineſſe thou went'ſt about, was enough to mingle thee with the Witch in her confederacy. Nay, thou waſt the very cauſe of that Act of Witchery that was now practiſed for thy ſake, and upon thy occaſion.
8. I ſaw nothing, I found nothing but good. All good is to bee ſuſpected that comes from the Devill, who never did any thing like to good, but for the greater ill.
9. I was told nothing but Truth. The Devill is a Lyar of himſelfe, and never told Truth, but to deceive. Some light Truth peradventure, and that either forcibly, or againſt his Will; or fortuitouſly and without his knowledge; or falſely to deceive thee in a greater Truth, and others with greater Lyes. Hee that looks to heare Truth from the Devill, may ſoon hear it to his ſorrow, as did Sanl, 1 Sam. 28. 19.
10. I went but to ſee if I might bee inform'd or finde what I had loſt. What was all that loſſe, to the loſſe of thy Credit and Conſcience? Nay, not onelyonly loſſe of peace within thy ſelfe, and of Reputation with wiſe men: But of Report with good men, & of favour with God. What if thou had'ſt not found? then was thy labour and hopes loſt to all the reſt. Say thou didd'ſt finde, it comming by the Devills meanes, comes with Gods Curſe. Thus is it loſt though found. Nay, and (in thy ſenſe) ſhall be loſt againe. For (beſides that God blowes upon it) the Devill (ſince thou art ſo ready to ſeek after him) will be ready the ſecond time to bereave thee either of that, or as much as that comes to, that ſo he may make thee ſeek to him againe. Thus ſhalt thou be continually the loſer, and the Devill the Gainer: whereas hadd'ſt thou either deſpiſed thy loſſe, or deſpiſed this way of finding it, thy loſſe had not onelyonly reſted there; but thou hadſt beene a great Gainer by Gods grace and bleſſing.
11. What would you have me doe? I could not endure to ſee the poore▪ Thing ſo ſtrangely handled, but ſeek out ſome remedy for it; and no body could tell what diſeaſe it was, all Phyſick would doe it no good, &c. Becauſe ordinary meanes failed, was God therefore to bee deſerted, and his greateſt enemy addreſt unto? But that I am reſolv'd to ſpeak Engliſh only in this Epitome: I could further reply, out of an Ancient Fathers owne words to one that had procured a Charme to cure his Child, and objecting, What, would you have it periſh? Yea, let it periſh; better it periſh then thou; it temporally, then thou eternally. What ſhould I tell of Chriſtians that have refuſed to touch, take up, or once remove a Witches Charm, Spell, Signe; no not for their owne preſent Cure? Nay, and of very Heathens that have derided and rejected all ſuch remedies?
12. I did it onelyonly in an humour, becauſe I had a mind, or Fancy to know mine owne Fate or Fortune, &c. Becauſe this is indeed the Fancy and Humour of too many: Let them hear what I ſay now unto them, in ſundry conſiderations. 1. So did Saul, and heard his deſtiny to his utter deſpaire, 1 Sam. 28. 19, 20. 2. All future things are reſerved in Gods owne knowledge and power; and therefore ſolely to be referred to him. 3. Who (of men or Angels) have been his Counſellors to be ordinarily acquainted with any ſuch myſteries?
4. For a man to bee foreacquainted with his own Fortune; though it were expedient, yet is it not lawfull: And though it were lawfull, yet is it not expedient. For if good things be preſaged to him, and they falſe; that makes him miſerable in a fruſtrated hope: If bad things, and yet falſe, that makes him miſerable in a needleſſe feare: If bad things and true, they make a man miſerable in his owne apprehenſion, before he is ſo in himſelfe. If good things and true, yet the long Expectation both crucifies and takes off the edge of Delight in their Fruition. 5. When did ever any Diabolicall Predictions want their Ambiguities or Equivocation? For ſo fallaciouſly doth the Devill uſe to frame his Oracles, as that they may ſtand good with either event; to the end we may be either way deceived, and yet he neither way thought to deceive. 6. Is there any certainty of their fore telling things future, that are ignorant of what is paſt or preſent? or how can they tell what ſhall betide another, that are not aware of what may befall themſelves? 7. Have not the ſager Heathens derided all Aſtronomicall, Genethliacall, Phyſiognomicall Preſages and Predictions; and are they things to be believ'd by Chriſtians?
8. He that will eaſily believe the Devill upon his Word, can hardly have any right faith of God in his Promiſes: For credulity to Satan, is to God-ward infidelity. 9. One that is here over anxiouſly, or curiouſly inquiſitive, as he hath much of the Infidelity of an Atheiſt: ſo not a little of the Carnality of an Epicure. For 'tis a manifeſt Token he both loves, and likewiſe feares himſelfe too much as touching the Body and preſent Being.