Select Cases Conscience Touching Witches and Witchcrafts, Question 1
1. Caſe, Whether it ought to be beleeved, that there are any Witches?
HEe that will needs perſwade himſelf that there are no Witches, would as faine be perſwaded, that there is no Devill; and hee that can already beleeve that there is no Devill, will ere long beleeve that there is no God. For there are much what the ſame grounds or motives both for the Atheiſt, and the Adiaboliſt. Both are errours and evills iſſuing, not only from a fond preſuming folly, but alſo from a carnall diſpenſing ſecurity. Pſal. 14. 1. And therefore when I conſider that opinion of the Sadduces, Acts 23. 8. I cannot but wonder at the received ground for it. Who are ſaid to deny all there cit…, onelyonly for this end; that ſo they might ſerve God more ſincerely, and for himſelfes ſake; bleſſing him even for a preſent beeing; and not doing his wil, out of any expepectation of a future reward. Whereas our late leaners and lingerers after ſuch a kinde of ſect, could be content to deny all theſe, meerly for this intent that ſo they might ſerve themſelves wholly, ſin more greedily, live now more ſecurely, and feare no future penalty. But as doating ſleepes or dreams, awaken to greater diſtractions: ſo doe falſe opinions, to the more fearfull Convictions; Eſpecially all fond perſwaſions touching God or the Divel (if not otherwiſe recanted) are confuted by their own ſad experience at the laſt. And (as to the point in hand) I could inſtance from Story (but that I reſolve againſt all ſuch dilatations in this Epitome) how many have had no faith of witches being, til they have had a ſenſe of them, and then their bewitched body or goods, has ſerved to unbewitch them of their opinion & Conceit. But there are alſo a ſect or ſort, that (on the other hand) are as ſuperſtitious in this point, as theſe can be infidelious. They conclude peremptorily (not from reaſon, but indiſcretion) that witches not only are, but are in every place, and Pariſh with them, every old woman with a wrinkled face, a furr'd brow, a hairy lip, a gobber tooth, a ſquint eye, a ſqueaking voyce, or a ſcolding tongue, having a rugged coate on her back, a ſkullcap on her head, a ſpindle in her hand, and a Dog or Cat by her ſide; is not only ſuſpected, but pronounced for a witch. Every new diſeaſe, notable accident, mirable of nature, rarity of art, nay and ſtrange work or juſt judgment of God; is by them accounted for no other, but an act or effect of witchcraft. And for this the Witch muſt bee ſuſpected; and this ſuſpition, though it bee but late, of a few, and thoſe the under ſort, yet is it enough to ſend for the Witch-ſearchers, or witch-ſeekers (a trade never taken up in England till this) whoſe lucratory ſkil and Experience is not much improved above the outward ſenſes. For if you will not admit a big, or a boyl; a wart, or a wen; a puſh, or a pile; a ſcar, or a ſcabbe; an iſſue, or an ulcer; for a palpable Witches marke: yet then ſhall it certainly be determined to be in ſuch a place, as for ſhame, and in very truth, is not to be named. Put to ſave the trouble and Charges of the witch-finder, they will undertake to try the Witch of themſelves, yet by no other rules then thoſe traditionall, and of their own ſuperſtition. Nay and (I tromble to record it) they will have the witch preſently puniſhed, and the iſſue thereof ſhall prove no leſſe then capitall; and yet by no Law, but that of their own Law leſſe fury. Now of theſe two ſorts, I hold the laſt not only the more numerous, but the more dangerous of the two. Not that I thinke there is charity in the one opinion, as I am ſure there is iniquity in the other. But for as much as the ſuperſtition of the one, is one maine cauſe of the others Infidelity. For I have known the ſimpler meaning therefore backeward to beleeve any are thus guilty; while they have obſerved the ruder conditioned ſo overforward to pronounce upon the innocent: yea and ſome wiſe men too, have put it to a great diſpute, becauſe they have read (as appears in ſtory) that men of the moſt eminent wiſdome and holineſſe of their times have (by ſuch people as theſe) been ſlandered for Witches. I could give inſtance in Abraham, Ioſeph, Moſes, Daniel, Athanaſius, Wicklef, Luther, &c. And it is the more eaſie to be believed, in that our Saviour Chriſt himſelfe, not only eſcaped not ſo blaſphemous a Calumny, Matt. 9. 34. and 12. 24. (I abhor to ſpeake what like Imputation of ſome in after Ages) but alſo foretold that his chiefeſt ſervants ſhould bee ſlaundered in like manner, Mat. 10. 25. But what? did Chriſt therefore deny that there were any Witches? nay hee rather confeſſes it for diſtinction ſake, Matt. 12. 27, 28. And verily no abuſe of men (either on one ſide or other) muſt debarre from concluding of Truth. I therfore (in a plain and full way) determine here, as doe the orthodox, viz.
That as there have been; ſo ther are, & wil be witches unto the worlds end. When Witches firſt were in the world, is uncertain, before Pharaohs Magitians; we read Ioſeph talking (like an Aegyptian) of divination, Gen. 44. 5. 15. (which he ſpake certainly not to bewray his Profeſſion, but conceal his Perſon.) Old Authors relate that Cham was the firſt Witch (who among the Gentiles was called Zoroaſter) and that hee taught this divelliſh Art to his ſon Mizraim, and he to the Aegyptians his People; and they that their learning to the world. Some ſay, the Divell was the firſt Witch when hee plaid the Impoſtor with our firſt Parents, poſſeſſing the Serpent (as his Impe) to their deluſion, Gen. 3. and it is whiſpered that our Grandame Eve was a little guilty of ſuch a kind of Society, inaſmuch as ſuch an Enmity was immediately denounced upon it. But no matter whether Witches & Witcherafts began with the world or no; we are too ſure they are not like to end, but with the world, 1 Tim. 4. 1. And ſpeaking of the world & Witches, I take roome enough to determine their Exiſtence. For haply in ſome Places, and at ſome purer Times of the Church, a Witch may not then and there be found, Deut. 18. 10. Micah 5. 12. Zach. 13. 2. at leaſt wiſe comparatively, not in thoſe Multitudes, or Multiplicities. And thus explained my determination ſtands firm to any mans beliefe for theſe Reaſons following.
1. Becauſe the holy Scriptures ſpeake of Witch-craft as of a ſpecifique ſin, 1 Sam. 15. 23. Gal. 5. 20. Now no accident can ſubſiſt without a Poſition or Conceſſion of its proper ſubject in whom it muſt of neceſſity inhere. 2. The word of God diſcovers and deſcribes them by their ſeverall names, Deut. 18. 10. Now names are not given to things that are not: nay the variety of names ſerve to note their Multitude in the Concrete, as well as their multiplicity in the Abſtract. 3. God Almighty has Enacted Lawes and Penalties againſt them, Exo. 22. 18. Lev. 20. 27. which were not inſtituted for, nor can be executed upon ſhadowes & meer nothing. 4. It is carefully forbidden to ſeeke after ſuch, Levit. 19. 31. which how vaine were it if none ſuch were to be found? Becauſe though individuall acts may periſh with the Authors, yet never any ſpecifique ſin (once here) quite vaniſhed hence; but (through the common roote of Corruption) was propagated to all Ages. 6. Becauſe the Devill (through his depraved knowledge) hath deviſed perpetuall Rules of Witch-crafts; ſuch as he not only ſuggeſts immediately and occaſionally; but hath delivered them to impious wretches, to be traditionally taught and communicated from one Generation to another. 7. Becauſe the Divell labours continually to uphold the viſibility and eminency of his kingdome, which he doth in and by, none more then ſuch as theſe. 8. Even Heathen by the light of Nature, have aſſerted ſuch to be: nay and by the Law of Nature, convinced them to be ſuch. 9. The opinion and judgement of ſo many learned men in all profeſſions. (Philoſophers, Hiſtorians, Lawyers, Phyſitians, Divines, Schoolmen, Summiſts, Caſuiſts, Kings and Princes) that have ſhown ſo much Art and induſtry, in their demonſtration and diſcovery. 10. The obſervation, Tradition, confeſſion, practiſe and experiment hereof (in all Ages, and among all Nations) is more then manifeſt.
The Generall thus confirmed, let me alſo adde a touch upon theſe particulars. 1. That Witches have been more frequent in ſome Ages of the World, then others, namely, the more blind, diſſolute, paganiſh, Idolatrous, ſuperſtitious. 2. That Witches have always abounded in ſome coaſts of the World, more then others; as namely, where the Goſpell is not; where it is not ſo plain, pure, and powerfull; and where Witch-craft is made either their Religion, or their Trade. 3. That Witches are to be found in ſome Religions, more then others, that is to ſay, not only wher witchcraft it ſelfe is counted a Religion; but where Religion it ſelfe is ſuperſtitious, and ſo diſpoſing to Witch-craft. 4. That there has been, are, and are likely ſtill to bee, more Witches under the Popiſh; then in the Proteſtant Religion. For not only their Popes, Prieſts, Fryers, Nuns, (many of them) have been notorious Witches: but their praeſtigious miracles, & ſuperſtitious rites little better then kindes of Witch-crafts.
Now though I find it eaſier to determine of Witches, that they are; then to diſcover what they are, yet I may give occaſion to apprehend ſomething to that purpoſe, from this one maine concluſion, viz. That Witch-craft, or the ſin of Witches, is the moſt great & grievous, the moſt deadly & damnable ſin, that a mortall man may be guilty of. I conceive it ſecond to none that can poſſibly here be committed, and my Reaſons are,
1. Becauſe it is called an abomination unto the Lord, Deut. 18. 12. which is never ſaid but of thoſe Impieties that are of all other moſt Execrable.
2. Becauſe all other ſins and diſobediences, are but compared to this for hainouſneſſe, 1 Sam. 15. 23. Now the thing compared is alwaies inferiour to that to which it is compared.
3. Becauſe Witch-craft in Hebrew, Greek, and Latine is commonly called by the name of Evill-doing: ſignifying (as ſay the Antients) that it is the greateſt evill that can be done.
4. Becauſe it is the moſt malicious and immediate averſion from the greateſt Good; and the moſt malicious and immediate converſion to the greateſt Evill. For here is God Renounced and defied; and the Divell embraced and adored.
5. Becauſe no ſin upon earth ſo tempts God, as Witch-craft doth. Next to the Divells impudent tempting of Chriſt: was Balaams importunate tempting of God. It even tempts the Divell to tempt God. For little or nothing can the Divell doe for the Witch by a Leaguer Commiſſion; but as hee is faine to tempt Gods Permiſſion at every turn. Elſe Satan had not craved a ſecond power againſt Iob; after a confeſſion of the firſt.
6. Becauſe it is the moſt abhorred of all thoſe ſins, which we cal the ſins againſt Nature. Not onelyonly in regard of that horrid illuſion of an Incubus: but alſo in reſpect of common ſociety; for as it is moſt naturall for man to be ſociable, ſo it is moſt unnaturall to him to aſſociate himſelfe contrary to his kinde. And ſo much the more in this, in that it is againſt not only a naturally ariſing, but a divinely impoſed Antipathy, Gen. 3. 15. 1 Cor. 10. 20.
7. Becauſe a Witch is an Antichriſt, oppoſite to Chriſt not only in his Works, but in his Perſon; for as Chriſt is a God incarnate: ſo is a Witch (as it were) a Divell incarnate. I do not ſay, a Witch is the Antichriſt; but I am ſure, the Antichriſt muſt needs be a Witch, 2 Theſ. 2. 8. 9, 10, 11.
8. Becauſe the blaſphemy againſt the holy Ghoſt, is grounded upon an imputation of Witch-craft, Matth. 12. 24, 31. And the ſin it ſelfe appeares (by direct literall deduction) to be a malicious imputation of the works of the Devill to God; and of the works of God to the Devill: which who are ſo guilty of as are Witches, that make God their Divell, and the Divell their God? as is evident to be obſerved, in their ſolemn and explicite pact or League. Neither do I know any one particular ſin, to which the expreſſion of the ſin againſt the holy Ghoſt in Scriptures, with the properties that Divines make thereof, may be more aptly & preciſely applyed, then to this ſin of Witch-craft.