Select Cases Conscience Touching Witches and Witchcrafts, Question 9
9. Caſe. Whether the power of a Witch be ſuch as is ordinarily ſuppoſed?
IF we would be ledde by the terrible Traditions, Opinions, and apprehenſions of the vulgar; they are moſtly ready to imagine, the power of a Witch, to be more like the power of a Devill, then of a Witch: and ſo, the power of a Devill to be more like the power of a God, then of a Devil. And are eftſoones affrayd of the power of the Devill, more then of GOD: And of the WITCH more then of the DEVILL: yea and (out of that feare) are readyer to ſerve and pleaſe the Devill and the Witch, then God himſelfe. But to be better informed, let us here inquire,
1. Whence have Witches all their power? And I ſay, firſ, Not of God. For this is it chiefely that makes the Act to be forcerous and prodigious, that the wounder is wrought, but not by the power of God. Yet I dare not ſay, this power of theirs (what ever it is) is not from God. For the evil Spirit was from the Lord, that troubled & terrified Saul. 2 Sam. 16. 14. Neither did Satanltouch, Iob, (body or goods) but as God gave him, once and againe into his hands. Iob. 1. and 2. Nor had all the Devills power to enter into or infeſt the ſwine, but as Chriſt was pleaſed to permitt. Mar. 5. 12. whence I conclude that God hath even. here alſo a working power: viz. of permiſſion, Limitation, Direction, yea & of Cooperation; and yet all this without the leaſt approbation of the power abuſed by the Devill or the Witch. 2. Not from good Angells. For good Angells and Witches never worke one with another: Becauſe Witches work by vertue of a Compact, to adore the Power that they work by: and that the Good Angells can in no wiſe indure. Revel. 19. 10. Neither (though they may be Inſtruments of Gods juſt judgements) can they be aſſiſtant to the malice and iniquity of the Creature. Neither yet will the Excellency and Ingenuity of good Angels, ſuffer them to condeſcend (upon any tearms between them) or diſſemble a being bound at a vile wretches beck. How much deceived then (through Satans transformation of himſelf) are thoſe Witches that have imagined their Familiars to be no other then good Angels? 3. Not from Nature. For they take her un-apteſt means; and apply them to the wrongeſt ends. 4. Not from Art, or Science. Becauſe they are indeed ignorant of all ſuch grounds and principles; rules & reaſons. 5. Al their power therefore muſt needes bee from the devil only; who conveys unto them, what power is permitted him in that particular; by vertue of a curſed Contract, or confederation. In the execution wherof, he himſelfe nevertheleſs is the ſole agent; and they but the wretched InInſtruments. For (as the Hebrew hath it of the Witch of Endor, 1 Sam. 28. 7. and is plainly rendred, Nahum 3. 4.) though they ſeeme Ladies and Miſtreſſes of their Arts & acts; yet are they indeed but Satans meer ſlaves and Vaſſals. Commanding openly that power, as if they were ſuperiour to him: and yet ſecretly invoking it, as inferior. And ſo the Devill ſeemes as if hee were now compelled to obey; when hee cunningly diſſembles it, for his own ends. Only he is willing to have this power both to be challenged by them, and imputed to them: that ſo hee may transfer upon them, the guilt, and hatred, of all thoſe Miſchiefs & Malignities, both before God, and men.
2. After what manner doe they uſe to exerciſe their power of bewitching? Sometimes they practiſe their power with more Formality; ſometimes with leſſe. Now on a ſodain & all at once; now by times and degrees. Some by themſelves, ſome with their fellow Witches. Sometimes after this manner, and by theſe means: ſometimes by the clean contrary. As witneſſes (what from confeſſion, and Tradition) their ſundry bewitching places, Seaſons, Veſtures, Geſtures, Poſtures, Spells, Characters, Ligatures, Signes Images, Confections, herbs, unguēts, meats, drinkes, powders, boylings, broylings, ſcaldings, burnings, buryings, &c. Indeed, what Act or Inſtrument of Man, can be named; that has not been, or may not be, ſorcerouſly abuſed? Let me inſtance more expreſly in a few particulars, 1. Some worke their bewitchings only by way of Invocation, or Imprecation. They wiſh it, or will it; and ſo it falls out. 2. Some by way of Emiſſary; ſending out their Imps, or Familiars, to croſſe the way, juſtle, affront, flaſh in the Face, barke, howle, bite, ſcratch, or otherwiſe infeſt. 3. Some by Inſpecting, or looking on, but to glare, or ſquint, or peep at with an envious and evill eye, is ſufficient to effaſcinate. (Eſpecially Infants & women with Child.) 4. Some by a demiſſe hollow muttering or mumbling, Iſa. 8. 19. & 29. 4. 5. Some by breathing & blowing on; the uſuall way of the venefick. 6. Some by curſing & banning. 7. Some by bleſſing and praiſing. 8. Some revengefully, by occaſion of ill turns. 9. Some ingratefully, and by occaſion of good turnes. 10. Some by leaving ſomething of theirs in your Houſe. 11 Some by getting ſomething of yours into their Houſe. 12. Some have a more ſpeciall way of working by ſeverall Elements; Earth, water, ayre, or fire. But who can tell all the manner of wayes of a Witches working; that works not only darkly and cloſely, but variouſly & verſatilly, as God will permit, the Devil can ſuggeſt, or the malicious Hag deviſe to put in practiſe?
3. Upon whom do Witches execute their power? If wee can credite what is reported of the old Pagan Witches; how they threaten the Gods, the Heavens, Sphears, Planets, Elements, &c. To pull downe the Sun, Moon, and Stars, and preſerve their Influences in Boxes, to mingle all, and make a new Chaos, to dry up the Seas, and remove Mountains, &c. Nay and ſome of our later Witches are wont to brag of a power they have over the Devill himſelfe, how they can compell him, chain him, whip him, torment him. And theſe are they the Papiſts call Exorciſts, which we call Conjurers. Who are ſaid to differ from other kinde of Witches in this, that they can imperiouſly command the Devill, &c. Whereas others are glad to do all by Invocation or Intreaty. Indeed Chriſt gave his Diſciples an extraordinary power againſt him, Mar. 3. 15. and 16 17. and for anything that hee can do againſt us, hath left us the ordinary means, 1 Pet. 5. 8, 9. But I would theſe kinde of people could as eaſily extricate themſelves out of the Devills power: as wee (for Trueths ſake) muſt vindicate him from theirs. And that 1. Becauſe a Creature that is inferiour by Nature, cannot (without a divine power) compell one that is ſuperiour to it.
2. A pretence to or uſurpation of a Divine power againſt him, prevayles not to ſubject him, but inrage him rather, as Act. 19. 13, 14, 15, 16. 3. It is not likely the Devill would invent or deliver any ſuch Art, whereby himſelf might verily bee coarcted or conſtrained: who is of ſuch a pride as can indure to be brought into no ſubjection or obedience; whether to God, or Men.
But thus much is to be beleived even by knowing Chriſtians. That witches may have a power from the Devill to perturbe all things ſublunary. And therefore they, and the Devill are not amiſſe ſayd to move winds, Storms, Tempeſts, ſhowrs, Lightnings, (and ſome ſay Thunders) hayle, ſnow, Froſts, miſts, Foggs, ſmokes, Blaſtings, Skathfires, Earthquakes, Seawracks, Sickneſſes, Diſeaſes &c. (I ſpare to ſpeak of their more notorious power over things inanimate, vegetables and all brute Creatures) But as touching Mankind (for there's all the ſpite of the Devill, and the Witch) that abuſe not the other Creatures, but in his prejudice. Concerning ſuch, it is commonly ſaid, that witches have power over Infants, more then the Aged; over Women, more then over men; and over women with Child, more then over others. And for the proof wee are put to ſtory, Tradition, and Experience. But the Queſtion (beſt worth deciding in the whole Caſe) is this. Whether Witches have any power againſt faithful & godly men: as well as againſt the Wicked and profane. Some people are perſwaded, that a Witch can have no power at all againſt a faithfull man. And think themſelves armed ſufficiently to their opinion, from a great Witches owne Confeſſion. Numbers, 23. 23. Surely there is no enchantmēt againſt Iacob, nor is there any Divination againſt Iſrael. But it would be conſidered, that the Hebrew word ſignifies (Notice) rather then (not againſt:) yea but ſay, not againſt Iacob, not againſt Iſrael; Iacob and Iſrael there intimate a Congregation, not a perſon. Thus therefore it may truly be diſtinguiſhed, & determined; That Witches and Sorcerers can have no power againſt the whole Church of God, the whole body of Chriſt, but may doubtles over this or that particular perſon; though never ſo pious, never ſo beleeving. Becauſe ſuch a ſubjection, followes Gods permiſſion. And being but a temporall evill, no faith or piety hath here an abſolute promiſe of Exemption: Satan had his obſeſſing power even over Iob, a Godly man; as well as over Saul, a wicked man. Chriſt acknowledges one for a daughter of Abraham, and withall that ſhe was troubled with a ſpirit of Infirmity, Luk. 13. That is, an Infirmity wrought by the meanes of an evill Spirit. How eaſy were it (but that I reſolve againſt all ſuch prolixity) to inſtance from the Fathers, and other Authors, of more then Hundreds of good and Godly men (in all Ages) not onelyonly immediatly obſeſſed by the Devill; but by his evill Inſtruments, moſt ſtrangely and terribly bewitcht? Beſides Examples and experience, there is reaſon alſo to eſtabliſh this for a Truth, 1. Becauſe Corporal bewitching is (as I ſaid) but an outward ſuffering; againſt which not the beſt Saint hath any Ground to plead an abſolute priviledg. 2. One of the maine Reaſons of Gods permiſſion of Witches were thus eluded. viz. For the Try-all of the Faith and patience of the Saints, which, how could it poſſible be, if they were here Exempted? 3. The Devills hatred is greateſt a gainſt Godly men, whom he labors moſt (by himſelfe and his Inſtruments) to diſturbe and Diſtract. Yet in this Community of ſufferance, is there ſome difference to be obſerved. As the Godly are bewitched in their Body onelyonly: the Wicked both in body and ſoule. The Godly for the Try-all of their Graces: the Wicked for the puniſhment of their Sins. The wicked Curſe God to his face: the Godly bleſſe him ſo much the more. To the Godly, this is all their Hell: to the Wicked, but as their Hells beginning.