that in malitious and ill disposed persons there proceed out of the eye with the beams noysome and malignant spirits which infect the ayre and doe poison or kill not onely them with whome they are daily conuersant but others also whose companie they frequent of what age strength and complexion so euer they be Ans. But the opinion is as fond as it is old for it is as much against nature that such vertue should proceede out of the eye or such spirits breake out of the nerves to the partie hated as it is for the blood of the bodie of it selfe to gush out of the veines Yet for the ratifying of this opinion they alleadge that which is written in Gen. 30. 37. where Iacob laide speâ—kled â—oddes before the sheepe in their watering troughes that by Gods appointment for this ende that they might bring forth partie coloured lambs I answer that was not a worke of sight but a speciall and exâ—raordinarie worke of Gods prouidence vpon Iacob in his necessitie as we may plainely see in the chapter next following v. 9. 11. yea it was taught Iacob by God himselfe and â—f it had been an ordinarie work doubtlesse the gaâ—â—es thereof beeing so good Iacob would haue done it againe afterward but we neuer read that he did it againe And be it granted it were a naturall worke yet it cannot prooue witching by sight because the sheepe receiued into their eyes the species and resemblance of the rodds which is according to nature whereas in fasâ—ination or bewitching by sight malignant spirits should not be receiued in but sent forth of the eye which is against nature Yea but the Basiliske or Cockatrice doth kill man and beast with his breath and sight yea the wolfe takes away the voyce of such as he suddenly meetes withall and beholds and why may not wicked men or women doe the like An. Indeede it is a thing receiued by common errour and held of some for a truth but no experience of any man hath yet beene brought for the proofe thereof and therefore it is to be reputed as fabulous Thus much in probabilitie may be thought if the allegatioÌ„ should be true that the Basilisâ—e beeing possessed of a thicke poyson may by his breath send forth some grosse venemoâ—s vapours and thereby infect the ayre and poison the thing that is neere vnto him And that the soddaine and vnexpected beholding of the venemous Cockâ—trice or the ravenous wolfe beeing creatures in their kind fearefull especiâ—llâ— to those that are not acquainted with them may cause present astonishment and consequently perill of death But that this should be done by the eiâ—s of these creatures only in maÌ„ner aforesaid it is not credible and therefore Aâ—thors haue vpon good ground denied iâ— as beeing confirmed neither by reason nor experience Thirdly they reason thus â—nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents for so Dauid in effect speaketh that the voice of the Charmer charmeth the serpent Psal. 58. 5. It may seeme therefore that there is no small force in words for the effecting of strange works Ans. It must be granted that the charmer may inchant the serpent but how not by vertue of the words in the Charme but by the power of the deuill who then is stirred vp when the charme is repeated to doe the thing intended The truth of this answer appeares by the words of the text as they are read in the originall that the Inchanter ioyneth societies very cunningly namely with the deuill Now these sâ—ciâ—ties betweene Satan and the Charmer are the very ground of the worke vpon the serpent which worke vpon confederacie formerly made is done by the deuill and the words of the Charme are no more but the Inchanters Item or watchword to occasion him thereunto And let any other man reapeat the same words a thousand times that either is not thus confederate with Satan or hath not a superstitious opinion of Charmes and al his labour will be in vaine Fourthly the word of God is of great force in the hearts of men to conâ—ert and change them as it is vttered by the mouth of mortall man and this force is not in the man by whomâ— it is spoken where then should it be but in the 〈◊〉 and if in the words why may not other words be of like 〈◊〉 beeing vttered by man Ans. 1. The power of Gods word commeâ—â— not from this that it is a word and barely vttered out of the mouth of a man for so it is a dâ—ad letter but it proceedeth from the powerfull operation of the spirit annexed by Gods promise thereunto when it is vttered read and conceiued which operation if it were taken away the word might be preached a thousand yeares together without any fruit or effect either to saluation or condemnation 2. The word of God is powerfull by the concurrence of the worke of the spirit not in all things as for example in raising winds and tempests in infecting the ayre in killing and annoying men or other creatures but in the conuersion of sinners in gathering the Elect and in confirming those that be called and this power it hath also by his speciall blessing and appointment 3. Furthermore the same word is not of power when it is barely read heard or spoken vnlesse it be also conceiued in the vnderstanding receiued with reuerence treasured vp in the memorie and mingled with faith in the heart whereas the bare reading and muttering ouer the words of a Charme by an Inchanter though in an vnknowne toâ—gue in â—ude and barbarous words is sufficient to procure the working of wonders Now though the word of God be in it selfe pure and serue to excellent purpose as hath beene saide yet by the way we may remember That as it is with all things that are most pretious nothing is so excellent in it kind which may not be abused so it is with this heauenly word for it is and may be made a Charme two waies First when some part of it is indeede vsed for a charme Thus many Texts of Scripture both in Latin and other languages haue beene abused by Inchanters as might easily be shewed Secondly when it is heard read recited or made a matter of praier without vnderstanding And thus the ignorant man as much as in him lyeth makes it a Charme For in his ordinarie vse thereof he neither conceiueth nor taketh care to vnderstand it as lamentable experience teacheth Yet in neither of these is the very bare repeating of the word effectuall For as when a man heares or reades it vnlesse the Spirit of God inlighteneth his heart it is to no purpose so when it is made the matter of a Spell nothing will be effected vnlesse the deuill either by confâ—deracie or superstitious conceit be drawne to conferre his helpe in the point for his owne aduantage Howbeit of all Inchantments these are the most dishonorable to God most acceptable to
besides the ordinarie course of nature yet it is not simply aboue the power thereof For a third instance The deuill is able to vtter a voice in plaine words and speach answerable to mans vnderstanding in any language Not that he can take vnto himselfe beeing a spirit an immeadiate power to speake or frame a voyce of nothing without meanes but knowing the naturall and proper causes and meanes by which men doe speake by them he frames in himselfe the voyce of a man and plainely vtters the same in a knowne language In this manner he abused the tongue and mouth of the serpent when in plaine words he tempted Eue to eate the forbidden fruit Now it is to be remembred here that when the deuill speakes in a creature it must be such a creature as hath the instruments of speach or such whereby speach may be framed and vttered not otherwise for it was neuer heard that he spake in a stocke or a stone or any created entity that had not the meanes and power of vttering a voice at least in some sort it beeing a worke peculiar to the Creator to giue power of vtterance where it is not by creation Againe when he frameth a voice in a creature he doth it not by giuing immediate power to speake for that he cannot doe and the creature abused by him remaineth in that regard as it was before But it beeing naturally fitted and disposed to vtter a voice though not perfectly to speake as a man he furthereth and helpeth nature in it and addeth to the facultie thereof a present vse of words by ordering and ruling the instruments to his intended purposes And to conclude this point looke what strange workes and wonders may be truely effected by the power of nature though they be not ordinarily brought to passe in the course of nature those the deuill can do so farre forth as the power of nature will permit he is able to worke true wonders though for a false and euill ende Here a question is mooued by some whether the deuil can change one creature into another as a man or woman into a beast for some notwithstanding the doctrine alreadie taught are of opinion that he can turne the bodies of Witches into other creatures as hares cattes and such like Ans. The transmutaâ—ion of the substance of one creature into another as of a man into a beast of what kind soeuer is a worke simply aboue the power of nature and therefore cannot be done by the deuil or any creature For it is the proper worke of God alone as I haue said to create to change or abolish nature It is obiected that such chaÌ„ges haue beene made For Lots wiâ—e was turned into a pillar of salt Gen. 19. 26. Ans. It is true but that was done by the mightie power of God neither can it be proued that any creature Angel or other was euer able to doe the like But it is further said that king Nabuchadnezzar was turned inâ—o a beast and did eate grasse with the beasts of the field Dan. 4. 30. Ans. There is no such matter his substance was not changed so as his bodie became the bodie of a beast indeede but his condicions onely were altered by the iudgement of God vpon his minde whereby he was so farre forth bereaued of humane sense and vnderstanding Againe for his behauiour and kinde of life he became altogether bruitish for the time and excepting onely his outward forme and shape no part of humanitie could appeare in him but that he retained his humane bodie still it is euident by his owne words vers 31. when he saith And mine vnderstanding was restored to me which argueth plainly that the hand of God was vpon him in some kind of madnesse and furie and therefore that there was not a change of his bodie and substance but a strange and fearefull alteration in his minde and outward behauiour And though such a transmutation should be granted yet it makes nothing for the purpose considering it was the worke of God onely and not of the deull And thus we see what kind of wonders the deuil can bring to passe The meditation of which point may teach vs tvvo things First that the working of wonders is not a thing that will commend man vnto God for the deuill himselfe a wicked spirit can worke them And many shall alledge this in the day of iudgement that they haue by the name of God cast out deuils and done many great woâ—ks to whome notwithstanding the Lord will say I neuer knewe you depart from me yee workers of inâ—quitie Matth. 7. 22. 23. It behooueth vs rather to get vnto our selues the precious gifts of faith repentance and the feare of God yea to go before others in a godly life and vpright conuersâ—tion then to excell in effecting of strange workes When the seauentie Disciples came to our Sauiour Christ with ioy and tolde him that euen the deuills were subdued vnto them through his name Luk. 10. 17. he counsells them not to reioyce in this that wicked spirits were sâ—bdued vnto them but rather because their names were written in heauen vers 20. Indeed to be able to worke a wonder is an excellent gift of God and may minister matter of reioycing when it proceedeth from God but seeing the deuill receiued this power by the gift of creation our speciall ioy must not be therein but rather in this that we are the adopted sonnes of God in which priuiledge the deuill hath no part with vs. And therefore the Apostle 1. Cor. 13. making a comparison of the gifts of the spirit as of speaking diuers tongues of prophecying and working miracles with loue in the end wisheth men to labour for the best gifts which are faith hope and loue because by these we are made partakers of Christ on whom we ought to set our hearts and in whome we are commanded â—lwaies to reioyce Phil. 4. 4. Secondly we learne from hence not to beleeue or receiue a doctrine now or at any time because it is confirmed by wonders For the deuill himselfe is able to confirme his errours and Idolatrous seruices by strange and extraordinarie signes by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion On the contrarie we must not reiect or contemne a doctrine because it is not thus confirmed This was a maine fault in the Iewes who would not receiue the word preached by Christ vnlesse he shewed them a signe from heauen Indeed in the primitiue Church it pleased God to confirme that doctrine which the Apostles taught by great signes and miracles but now that gift is ceased and the Church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde yea rather it hath cause to suspect a doctrine taught for the wonders sake whereby men labour to auouch it Sect. V. The last clause in the description is
of Christ broken for vs And so it is in euerie creature if the effect be ordinarie and naturall it hath it by creation if extraordinarie and supernaturall it hath that by diuine ordination So that whatsoeuer comes to passe by any other meanes is by Satanicall operation Now charmes and spells standing of set words and sillables haue no power in them to worke wonders either by the gift of nature in the creation or by Gods appointment since the creation and therfore they haue in them no power at all for any such purpose This latter part of the reason beeing the assumption or application of the ground to the present instance consisteth of two parts which I will prooue in order First then I affirme that by the gift of nature no words of charmes haue power in theÌ„ to worke wonders I prooue it in this manner I. All words made and vttered by men are in their own nature but sounds framed by the tongue of the breath that commeth from the lungs And that which is onely a bare sound in all reason can haue no vertue in it to cause a reall worke much lesse to produce a wonder The sounds of bells and of many musicall instruments and the voices of many bruit creatures are fartr more strong and powerfull then the voice of a man yet who knoweth not that none of all these is auaileable to such purposes Indeede they haue power to affect the minde by their sweetnes or otherwise but they are not able to bring to passe a reall worke either by the inflicting of hurts and harmes or by the procuring of good I conclude therefore that the voice of man by nature hath no power to worke any wonders II. Againe euery thing which hurteth or affecteth another must necessarily touch the thing which it hurteth or affecteth For it is a graunted rule in nature that euery agent worketh vpon the patient by touching But words vttered in Charmes are commonly made of things absent and therefore though it should be graunted that they had the power of touching a substance which they cannot haue yet of theÌ„selues they are not auaileable to bring vpon things absent either good or euill III. Moreouer if words conceiued in charmes and spells haue any such power as is pretended why should not euery word that any man speaketh haue the same power inasmuch as all words are of the same nature beeing onely sounds framed in the breast and vttered by the tongue in letters and syllables But experience teacheth that the same word spoken by another hath not the same vertue For the charme vttered by the Charmer himselfe will take effect but beeing spoken in the same manner by another man that is no Inchanter maketh to no purpose for nothing is effected by it IV. That which is in nature nothing but a baâ—e signification cannot serue to worke a wonder and this is the nature of all wordsâ— for as they be framed of mans breath they are naturall but yet in regard of forme and articulation they are artificiall and significant and the vse of them in euery language is to signifie that which the author thereof intended for the first significations of words depeâ—â—â—d vpon the will and pleasure of man that framed and inuented them Beeing therefore inuented onely to shew or signifie some thing it remaines that neither in nature nor proper vse they can be applied to the producing of wounderfull and strange effects Thus the former part of the assumption is cleared In the second place I affirme that the words of charmers haue not this power in them by any speciall gift blessing or appoyntment of God since the creation which is the other part of the assumption And I shew it thus whatsoeuer is powerfull and effectual to any end or purpose by Gods gift blessing or appointment the same is commanded in his word to be vsed and hath also a promise of blessing annexed to the right vse therof To vse the instance before made for explanation sake The bread in the Lords supper hath this power and propertie giuen it by Christ to seale signifie vnto euery beleeuing receiuer the bodie of Christ and by this propertie giuen it it is aâ—eileable to this purpose though it be a thing aboue the common and naturall vse of bread thereupon we haue warrant from Christs owne commandement ordinance and example so to vse it But in the whole bodie of the Scripture there is not the like commandement to vse the words of Charmes for the effecting of wonders much lesse the like promise of blessing vpon the same so vsed therefore the conclusion is that God hath giuen no such power vnto them in speciall If it be asked then what they are and whereto they serue I ansvver they are no better then the deuills sacraments and vvatchvvords to cause him to doe some strange vvorke For the Inchanter hath relation in his minde to the deuil vvhose helpe he hath at hand by couenant either open or secret or at least some superstitious opinion of the force of the vvords vvhich is a preparation to a couenant The truth of this doctrine hovvsoeuer it be thus made manifest yet it findes not generall intertainement at all mens hands For there are and haue beene some learned men in all ages who maintained the contrarie both by word and writing and namely that there is great vertue power in words pronounced in time and place to effect strange things For proofe wherof they alledge these reasons First that the bare conceit and imagination of man is of great force to doe strange things and therefore words expressed much more Ans. The ground of the reason is naught Imagination is nothing els but a strong conceit of the minde touching any thing whatsoeuer it be and by reason of the communion that is betweene the bodie and soule being together it is of great force to work within the man that imagineth diuersely and to cause alteration in himselfe which may tend either to the hurt or to the good of his owne bodie but yet imagination hath no force out of a man to affect or hurt an other A man conceiuing desperately of his owne estate by the strength of imagination may kill himselfe but the same conceit be it neuer to strong can not hurt his neighbour For it is no more then Cesars image vpon his coyne which serueth onely to represent Cesar so imagination is nothing but the representation of some thing in the minde by conceit and therefore as the person of Cesar is nothing hurt though his image be defaced so when we conceiue of men in our mindes though neuer so badly and malitiously yet all is of no force to hurt or annoy them either in person or state Secondly they alleage that Witches by malitious and wrie lookes in anger and displeasure may and do hurt those vpon whom they looke whether they be men or other creatures And it is an old receiued opinion
vnder-hand consent between the partie and the deuill though it be not manifest For when a 〈…〉 to vse superstiâ—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 haue the thing effected When therefore the deuill hath notice of them and endeauoâ—â—â— 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 haue no such vertue in theÌ„selues 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 haue 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 theÌ„selues but so farre forth as they serue for watchwords vnto 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 haue their efficacie by the power and worke of the deuill Such persons haue 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 haue 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 hâ—ling vvithout any helpe or vvorke of the Deuill CHAP. III. Of the kinds of Witchcraft and first of Divination WItchcraft is of tvvo sorts Divining or Working For the whole nature of this art consisteth either in matter of Diuination and coniecture or in matter of practise And in both these it is to be remembred that nothing can be effected vnlesse the partie haue made a league with the Deuill expresse or secret or at the least a prepaâ—ation thereunto by a false and erroneous opinion of the meanes Sect. I. Diuination is a part of Witchcraft whereby men reueale strange things either past preseâ—â— or to come by the assistance of the deuill If it be here demanded how the deuill beeing a creature should be able to manifest and bring to light things past or to foretell things to come I answer first generally that Satan in this particular worke transformes himselfe into â—n Angel of light takes vpon him the exercise of these things in an ambitious though false imitation of diuine reuelations and predictions made and vsed by God in the times of the Prophets Apostles And this he doth as much is in him lieth to obscure the glorie of God and to make himselfe great in the opinion of ignorant and vnbeleeuing persons Againe though Satan be but a creature yet there be sundrie waies whereby he is able to diuine First by the Scriptures of the Old New Testament wherein are set downe sundrie prophecies concerning things to come In the Old Testament are recorded many prophecies concerning the state of Gods Church from the first age of the world till the comming of Christ. In the New Testament likewise are recorded others touching the selfe same thing from the coÌ„ming of Christ in the latter daies to the ende of the world Now the deuill beeing acquainted with the historie of the Bible and hauing attained vnto a greater light of knowledge in the prophecies therein coÌ„tained then any man hath by stealing diuinations out of them he is able to tell of many strange things that may in time fall out in the world and answerably may shew them ere they come to passe For example Alexander the great before he made warre with Darius king of Persia consulted with the Oracle that is with the deuill touching the euent and issue of his enterprise The Oracle answered him thus Alexander shall be a Conquerour vpon the prediction of the Oracle Alexander wages warre with Darius and inuades Asia and hauing conquered him translated the Empire from Persia to Greece according as the Oracle had said Now if question bee made how the deuill knewe the euent of this warre and consequently made it knowne to Alexander The answer is by the helpe of a prophecie in the Old testament for this thing was particularly set downe before hand by the Prophet Daniel Dan. 11. 3. where he saith That a mightie King shâ—ll stand vp and shal rule with great dominion and doe according to his pleasure and this was Alexander the great Satan
predictions of Satan are onely probable and coniecturall and when he foretelleth any thing certainely it is by some reuelation from God as the death of Saul or by the Scripture as Alexanders victory or by some speciall charge committed vnto him for the execution of Gods will vpon some particular places or persons as before hath beene shewed Thus much for the causes of Diuination Now followe the parts and branches thereof Diuination is of two sorts either in and by meanes or without meanes Diuination by meanes is likewise of two sorts either by such as are the true creatures of God or those which are meerly counterfeit forged Sect. II. Diuination by the true creatures of God is distinguished according to the number of the creatures into fiue distinct kinds whereof foure are mentioned in the Scriptures § 1. The first is by the flying and noise of birds Sorcerers among the heathen vsed to obserue foules in their flight for example whether they did flie on the right hand or on the left aboue them or below by them whether crosse and ouerthwart or directly against them In like manner they obserued the noise sound of the foule And both these waies sometimes by the noyse and sometimes by the flight they diuined of things to come both publike and priuate of good and bad successe in mans affaires of the state of kingdomes townes families and particular persons Now this kind of diuination is condemned by Moses Deut. 18. 10. Let none be found among you that i◠a diuiner of diuinations that is as some intepret it a marker of the flying of foules or a charmer or a consulter with spirits or a soothsayer that is such a one as by obseruing the flying and noise of fowles takes vpon him to foretell good or bad successe § 2. The second kind of creatures vsed for diuinatiō are the intralls of beasts of which mention is made Ezek. 21. 21. where Nabuchadnezzar being to make warre both with the Iewes and the Ammonites and doubting in the way which enterprise to vndertake first he offers a sacrifice to the Idol gods and opening the bellie of the sacrifice looks vpon the liuer and by the signes therein found he iudgeth what should be the issue of the warre Which thing Nabuchadnezzar did according to the vsuall practise of the Heathen who when they were to make warre or to attempt any businesse of importance were wont to offer sacrifice to their gods and to prie into the intralls of the beast sacrificed for example the heart stomake splene kidneies but specially the liuer and by certaine signes appearing in those parts the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand It were easie to exemplifie both these sorts of Diuination by sundrie particulars out of Heathen writers but seeing the Scripture hath manifested that there are such and experience shewes the same I will forbeare that labour and proceede But here it is demanded why both these kindes of Diuination should be condemned in Scripture considering they had so great applause among the Heathen I answer because the flying of birds and the disposition of the inward parts of creatures are no true signes either of good or bad successe For that which is a true signe of a future euent must haue the vertue and power whereby it signifieth from God himselfe either by creation in the beginning or by his speciall ordinance and appointment afterward Now it cannot be shewed that God in the creation infused any such vertue into the natures and motions of these creatures whereby they might signifie such things neither is there any apparent testimonie in the whole booke of the Scriptures whereby it may be proued that since the creation they were appointed by God to serue such vses and endes And therefore howsoeuer they were esteemed of the Heathen yet the word of God hath iustly censured them as no true and proper causes of Diuination sanctified by God but meerely diabolicall It is alleadged that Ioseph diuined by his cuppe as may appeare both by his stewards speech as also by his owne Gen. 44. 5. 15. and yet that cuppe receiued no power from God either the one way or the other to be a cause or meane of Diuination The answer anciently and commonly made is this that Iosephs steward spake not as the thing was indeede but as the common receiued opinion was among the Egyptians who esteemed Ioseph to be a man of great skill and wisdome able by sundrie meanes to diuine and prophesie To this I adde a second answer that the steward spake not as he thought but his purpose was in those words to cōceale the knowledge of Ioseph his master from his brethren that thereby they might not discerne who he was but take him to be an Egyptian Thirdly the words may not vnfitly admit this interpretation as if the steward had said Know ye not that this cuppe which I finde in the sackes mouth of your yongest brother is that whereby my master will easily prooue what manner of men you are this answer is also auncient and may well be receiued It is further obiected that our Sauiour Christ by his speech vnto the Pharisies seemeth to approoue of Diuining by creatures as by winds and by clouds When you see a cloud saith he rising out of the West straight way you say a showre commeth and so it is and when you see the South wind blow ye say that it will be hoate and it commeth to passe Luk. 12. 54 55. Ans. There be some kinds of predictions that are and may be lawfully vsed because they are naturall of which sort are those that are made by Physicians Mariners and husbandmen touching the particular alterations and dispositions of the weather and these beeing agreeable to that order which God hath set in nature from the beginning by them a man may probably gather the state of the weather whether it will be faire or foule and of these naturall signs our Sauiour Christ speaketh not of diabolicall which haue no warrant either from the common course of nature created or by any speciall appointment from God So that whatsoeuer can be said in their defence this yet remaineth certaine that the slying and noise of birds and the state of the intralls of beasts are no true signes ordained by God but inuented by the deuill and his instruments and therefore all diuination by them is iustly condemned as wicked and deuillish Whence it appeareth what iudgement may be giuen of those common signes of Diuination which are obserued in the world specially of the more ignorant sort For example A man finds a piece of yron he presently conceiueth a prediction of some good lucke vnto himselfe that day If he light on a peice of siluer then he stands contrarily affected imagining some euill will befall him Againe when a man is taking his iourney if a hare crosse him in the way all is not well his
constraint but voluntarily because he builds vpon his owne greater aduantage the gaining of the soule of the Witch Where by the way let it be obserued what a pretious thing the soule of man is the purchasing wherof can make the proud spirit of Satan so farre to abase it self as to be at the command of a silly woman Againe what an inueterate malice Satan beareth to man which for the gaining of a soule will doe that which is so contrarie to his nature It may teach man what to esteeme of his soule and not to sell it for so base a price Thirdly by this the great power of the Deuill in the behalfe of the Sorcerer is made manifest For he was presently at hand to counterfeit Samuel and did it so liuely and cunningly as well in forme of bodie as in attire and voice that Saul thought verily it was the Prophet which may be a caueat vnto vs not easily to giue credit to any such apparitions For though they seeme neuer so true and euident yet such is the power and skill of the deuill that he can quite deceiue vs as he did Saul in this place Sect. IV. Hitherto I haue shewed the first kind of Diuination by meanes both true and forged Now followeth the second practised without meanes Diuination without meanes is the foretelling and reuealing of things to come by the alone and immediate assistance of a familiar spirit This kind is mentioned and expressely forbidden Leuit. 19. 31. Ye shall not regard them that worke with spirits Againe Leuit. 20. 6. If any turne after such as worke with spirits to goe a whoring after them I will set my face against that person and will cut him off from among his people So Deut. 18. 11. Let none be found among you that consulteth with spirits In which places the holy Ghost vseth the word Ob which more properly signifieth a spirit or deuill in which sense it is taken in Leuit. 20. 27. and in 1. Sam 28. 8. And by reason of the league which is betweene the Witch and the deuill the same is also giuen to the Witch that worketh by the deuill and therefore the Pythonesse at Endor is both called Ob 1. Sam. 28. 9. and shee that ruleth Ob. v. 7 8. Now this kind of Diuination is practised two wayes either inwardly when the spirit is within the Witch or outwardly when being forth of the Witch he doth onely inspire him or her An example of the former waie the Scripture affordeth Act. 16. 16. of a woman at Philippi that had a spirit of Pytho which gather master much vantage with diuining And this spirit whereby she diuined was within her For Paul beeing molested said to the spirit I coÌ„mand thee in the name of Iesus Christ that thou come out of her and he came out the same houre v. 18. And because the deuill is wont in this kinde to speake out of the throat and brest or bellie of the Witch pâ—ssessed hereunto learned men haue thought that this name Ob is giuen to the deuill because he speaketh out of the witch as out of a bottell or hollow vessell for so the word Ob properly signifieth Secondly this may be practised when the deuill is forth of the Witch and then he either inspireth her or els casteth her into a traunce and therein reueileth vnto her such things as she would know Of this kind though we haue no example in Scripture yet the histories of the heathen doe affoard vnto vs many instances of experience therein One of the principall is the historie of the ten Sibylles of Greece who were most famous Witches and did prophesie of many things to come whereof some were true concerning Christ and his kingdome which the deuill stole out of the Bible and some other were false and all of them they receiued by reuelation from the deuill in traunces But it will be said If the deuill reueileth vnto his instruments straÌ„ge things in traunces then how shall a man discerne betweene diabolicall reuelations and the true gift of prophesie which God in traunces reueileth vnto his Prophets Answ. In this point Satan is as it were Gods ape For as he in old time raised vp holy Prophets to speake vnto the fathers for the building vp of his Church so hath Satan inspired his ministers and furnished his instruments with propheticall inspirations from time to time for the building vp of his owne kingdome and hereupon he hath notably counterfeited the true gift of prophecie receiued first from God himselfe And yet though in many things they be like there is great difference betweene them First diuine trances may come vpon Gods children either wheÌ„ the soule remaineth vnited with the bodie or else when it is seuered for a time So much Paul insinuateth when he faith of himselfe 2. Cor. 12. â— that he was rapt vp as it were in a heauenly trance into the third heauen but whether in the bodie or out of the bodie he knew not But in all diabolical ecstasies though the body and senses of the Witch be as it were bound or benummed for the time yet their soules still renâ—aine vnited to their bodies and not seuered from them For though the deuill by Gods permission may kill the bodie and so take the soule out of it for euer yet to take it from the bodie for a time and to reunite them againe is miraculous and therefore beyond the compasse of his power Secondly in diuine trances the seruants of God haue all their senses yea all the powers of soule and bodie remaining sound and perfect onely for a time the actions and operations are suspended and cease to doe their dutie but in ecstasies that be from Satan his instruments are cast into frenzies and madnesse so as reason in them is darkened vnderstanding obscured memorie weakned the braine distempered yea all the faculties are so blemished that many of them neuer recouer their former estate againe and they that scape best doe carrie their blemishes as the deuills skars euen vnto their graue So kind is Saran to his friends that he will leaue his tokens behind him where euer he comes in this sort The seruants of God receiue no such blemishes but rather a further good and a greater measure of illumination of all the powers of the soule Thirdly diuine ecstasies tend alway to the confirming of the truth of the Gospel and the furtherance of true religion and pietie Such was Peters Act. 10. 11. which serued to assure him of his calling to preach the Gospel to the Gentiles and to informe his iudgement in this truth that there was no acception of persons with God and that to them of the new Testament all things were cleane and nothing polluted But the scope of them that are from Satan is principally the suppressing and hinderance of religion the drawing of the weake into errours the ratifying and confirming of theÌ„ that are fallen thereinto and the generall vpholding of the
practises of vngodlinesse And by these and such like particular differences hath God pulled off the Deuills vizar and made him better knowne and discerned of true Christians And thus much concerning Diuination the first part of Witch-craft CHAP. IIII. Of Operative or working Witch-craft THe second part is that which consisteth in Operation and is therefore called Operatiue or working Witchcraft Witch-craft in Operation is that which is employed in the practise and reall working of strange things or wonders and it hath two parts Inchantment and Iugling Sect. I. Inchantment is the working of wonders by a Charme This the Lord expressely forbiddeth Deuter. 18. 11. Let none be found among you that is a Charmer In this description two points are to be considered 1. what things may be done by inchantment namely wonders for I say it is the practise of wonders 2. by what means these woÌ„ders are wrought that is by a Charme For the first The wonders done by Inchanters are 1. The raising of stormes and tempests windes and weather by sea and by land 2. The poysoning of the ayre 3. Blasting of corne 4. Killing of cattell and annoying of men women children 5. The procuring of strange passions and torments in mens bodies and other creatures with the curing of the same 6. Casting out of deuills These and such like things Inchanters can doe by their charmes And for proofe hereof we haue the vniforme consent of all ages with the records of Witches confessions to manifest the same besides the testimonie of experience in this age so as the man that calles it into question may as well doubt of the Sunne shining at noone day Yet for the further declaration thereof we will alledge what the Scripture saith in this point Salomon saith If the Serpent bite when he is not charmed no better is a babler Eccles. 10. 11. thus the words are in our English translation but they may better be thus read according to the originall If the serpent bite before he be charmed what profit hath the master of the tongue thereby that is the Charmer And so they beard this sense If the Inchanter be bitten before the serpent be charmed then he hath no benefit by his charme For Salomon in that place giueth vs to vnderstand what power Inâ—hanters haue and what they may doe by their charmes if they come in time namely stay the poyson of the serpent so as he cannot hint either by biting or stinging When Balae intended euill against Israel he hired Balaam to curse them Num. 〈◊〉 6. Now this Balaam was an inchanting Witch for though he be called a Prophet yet this was onely in the reputation of the world for his practise was to inehant by charmes of words and to that purpose he was hired to curse Gods people that is to-bring mischiefe vpon them by charming which thing 〈◊〉 he had often and inany 〈…〉 to doe 〈…〉 but that it pleased God contrary to his endeaâ—ours 〈…〉 out into these words There is no sorcerie against Iacob nor soothsaying against Israel Num. 23. 23. As if he should haue said I know well that sorcerie is powerfull in many things and of force to bring much mischiefe vpon men yet it can take no place against the people of God because he hath blessed them and whom he blesseth them no man can hurt by cursing Inchanters therefore may vpon Gods permission worke strange things as appeares by these places to name no more The second point to be obserued is the meanes whereby these wonders are practised these are counterfeit and supposed meanes not ordained and sanctified by God which are commonly called Charmes A Charme is a Spell or verse consisting of strange words vsed as a signe or watchword to the deuil to cause him to worke wonders First I say it is a Spell consisting of strange words because in these inchantments certaine words or verses are secretly vttered which in regard of the common formes of words are strange and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe A point of it selfe euident and needing no further proofe considering it is not vnknowne to the more ignorant sort who are better acquainted with these then with the word of God And these words are not all of one and the same kind but some are rude and barbarous neither knowne nor conceiued or vnderstood of which the auncienter sort of charmes were wont to be made especially and some later Some againe are plaine and knowne tearmes which may be vnderstoode as the names of the Trinitie some words and sentences of Scripture as In principto er at verbum c. Againe charmes that consist of words are not all of one sort but some be imprecations wishing some euill others in shewe haue the forme of praises and blessings whereby the Witch either flatteringly commendeth or fauourably wisheth some good others againe are made in forme of prayer and petition and they all are sometimes plainely conceiued sometimes in ruder and more vnknowne words as those well know who haue heard them or reade them where they are to be sound Secondly I adde that the charme is vsed for a sign and watchword to the deuill to cause him to worke wonders wherein standeth the nature and proper end of a charme The nature in that it is a diabolicall signe the end to cause the deuill to worke a wonder whereby it is distinguished from all other speeches of men For all they commonly carrie the nature of the thing whereof and whereabout they be made but the Charme doth not alwaies follow the nature of the words but hath another nature in regard of the immediate relation it hath to the deuill to whome it is a signe Againe the charme pronounced doth not the wonder but the deuil admonished by it as by the watchword to doe the feate Now because some are of opinion in regard of the ordinarie production of strange effects by these meanes that the Spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed I will stand a little in the proofe of the contrarie That a charme is onely a diabolicall watchword and hath in it selfe no such effectuall power or possibilitie to worke a wonder My reasons are these First this must be taken for a maine ground That as there is nothing in the world that hath beeing but from God so nothing hath in it any efficacie but by his ordinance Now whatsoeuer efficacie is in any creature from God it receiued the same into it selfe either by creation or since the creation by some newe and speciall institution appointmeÌ„t and gift of God For example The bread in the Saerament by a naturall power giuen vnto it in the creation serueth to nourish the bodie and the same bread by Gods speciall appointment in his word feedes the soule in that by his ordinance it is made to vs a signe and seale of the bodie
vpon suspition will take it on his death that such a one hath bewitched him it is an allegation of the same nature which may mooue the Iudge to examine the partie but it is of no moment for conuiction The reason is because it was but the suspition of one man and a mans owne word for himselfe though in time of extremitie when it is likely he will speake nothing but the truth is of no more force then another mans word against him And these are the proofes which men in place and time haue ordinarily vsed for the detecting of such vngodly persons but the best that may be saide of them is that they be all either false or vncertaine signes and vnauaileable for the coÌ„demnation of any man whatsoeuer Now follow the true proofes and sufficient meanes of conuiction all which may be reduced to two heads The first is the free and voluntarie confession of the crime made by the partie suspected and accused after examination This hath beene thought generally of all men both Diuines and Lawyers a proofe sufficient For what needs more witnes or further enquirie when a man from the touch of his owne conscience acknowledgeth the fault And yet the patrons and aduocates of Witches except against it and obiect in this manner That a man or woman may confesse against themselues an vntruth beeing vrged thereto either by feare or threatning or by a desire vpon some griefe conceiued to be out of the world or at least beeing in trouble and perswaded it is the best course to saue their liues and obtaine libertie they may vpon simplicitie be induced to confesse that which they neuer did euen against themselues Ans. I say not that a bare confession is sufficient but a confession after due examination taken vpon pregnant presumptions For if a man examined without any ground or presumptions should openly acknowledge the crime his act may be iustly suspected as grouÌ„ded vpon by-respects but when proceeding is made against him at the first vpon good probabilities and hereupon he be drawn to a free confession that which he hath manifested therby cannot but be a truth Other points of exception vrged by them are of small moment and may easily be answered out of the grounds before deliuered and therefore I omit them Now if the partie held in suspition be examined and will not confesso but obstinately persist in deniall as commonly it falleth out then there is another course to be taken by a second sufficient meanes of conuiction which is the testimonie of two witnesses of good and honest report auouching before the Magistrate vpon their owne knowledge these two things Either that the partie accused hath made a league with the deuill or hath done some knowne practises of Witchcraft And all arguments that doe necessarily prooue either of these beeing brought by two sufficient witnesses are of force fully to conuince the partie suspected For example First if they can prooue that the partie suspected hath inuocated and called vpon the deuill or desired his helpe For this is a branch of that worshippe which Satan bindeth his instruments to giue vnto him And it is a pregnant proofe of a league formerly made betweene them Secondly if they can giue euidence that the partie hath intertained a familiar spirit and had conference with it in forme or likenesse of a mouse catte or some other visible creature Thirdly if they affirme vpon oath that the suspected person hath done any action or worke which necessarily inferreth a couenant made as that he hath shewed the face of a man suspected beeing absent in a glasse or vsed Inchantment or such like feats In a word if they both can auouch vpon their own proper knowledge that such a man or woman suspected haue put in practise any other actions of Witchcraft as to haue diuined of things afore they came to passe and that peremptorily to haue raised tempests to haue caused the forme of a dead man to appeare or the like standing either in diuination or operation it prooueth sufficiently that he or she is a Witch But some may say if these be the onely strong proofes for the conuiction of a Sorcerer it will be then impossible to put any one to death because the league with Satan is closely made and the practises of Sorâ—erie are also very secret and hardly can a man be brought which vpon his owne knowledge can auerre such things I answer howsoeuer both the ground and practise be secret and to many vnknowne yet there is a way to come to the knowledge thereof For it is vsuall with Satan to promise any thing till the league be ratified but when it is once made and the partie intangled in societie with him then he indeauoureth nothing more then his or her diseâ—uefie and vseth all meanes possible to diclose them So that what ende soeuer the Witch propoundeth to her selfe in the league he intendeâ—â— nothing else but her vtter confusion Therefore in the iust iudgement of God it often filleth out that these which are true witches indeede shall either by confession discouer themselues or by true testimonie be conuinced The causes which mooue the deuill not onely to affect but to hasten this discouer it are two principally The first is his malice towards all men in so high a degree that he cannot indure they should enioy the world or the benefits of this life if it were possible so much as one houre Though therefore by vertue of the precontract he be cock-sure of his instrument yet his malice is not herewith satisfied till the partie be brought to light and condemned to death Which may be a caueat so all ill disposed persons that they beware of yeelding themselues vnto him The second is his infatiable desire of the present and full possession of them whome he hath got within the bonds of the couenant For though he haue good hope of them yet is he not certen of their continuance The reason is because some united with him in confederacie haue through the great mercie of God by carefull vsage of holy meanes and faith in Christ been reclaimed and deliuered out of his bondage and so at length freed from his couenant so as he hath eternally left them Hence it is that he labours by might and maine to keepe them in ignorance and to preuent the vsage of meanes effectuall to ther conuersion by laying a plot for their discouerie Bâ—t how then comes it to passe that all such persons are not speedily detected but some liue long and others die without any mans priuitie Ans. The reasons hereof may be diuers First because some one or more of them may belong to Gods election and therefore albeit for causes-best knowne to himselfe he may suffer them for a time to be holden in the snares of Satan yet at length in mercie he reclaimes them and in the meâ—ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their