A Discourse of Witchcraft, chapter 1: Of the Nature of Witchcraft (part 2 of 2)

Thirdly, as he can apply and mooue, so by his spirituall nature he is able, if God permit, to conuey himselfe into the substance of the creature, without any penetration of dimensions: and beeing in the creature, although it be neuer so solide, he can worke therein, not onely according to the principles of the nature thereof, but as farre as the strength and abilitie of those principles will possibly reach and extend themselues. Thus it appeareth, that the deuill can in generall worke wonders.

§ 3. Now more particularly, the deuills wonders are of two sorts. Illusions, or reall actions.

An illusion is a worke of Satan, wherby he deludeth or deceiueth man. And it is two-fold; either of the outward senses, or of the minde. An illusion of the outward senses, is a worke of the deuil, wherby he makes a man to thinke that he heareth, seeth, feeleth or toucheth such things as indeede he doth not. This the deuill can easily doe diuers waies, euen by the strength of nature. For example, by corrupting the instruments of sense, as the humor of the eye, &c. or by altering and changing the ayre, which is the meanes whereby we see, and such like.

Experience teacheth vs, that the deuill is a skilfull practitioner in this kind, though the means whereby he worketh such feats, be vnknowne vnto vs. In this manner Paul affirmeth that the Galatians were deluded, whē he saith, O foolish G[…]latians who hath bewitched you? Gal. 3. 1. Where he vseth a word borrowed from the practise of witches and sorcerers, who vse to cast a miste (as it were) before the eyes to dazle them, and make things to appeare vnto them which indeede they doe not see: and the ground of Pauls comparison is that which hee takes for a graunted truth, that there be such delusions whereby mens senses are and may be corrupted by Satanicall operation.

Thus againe the deuill by the Witch of Endor deceiued Saul in the appearance of Samuel, […]. Sam. 28. making him beleeue that it had beene Samuel indeed, whereas it was but a mere coun[…]erfeit of him, as shal appeare hereafter. Againe, the deuill knowing the constitutions of men, and the particular diseases whereunto they are inclined, taks the vantage of some, and secondeth the nature of the disease by the cōcurrence of his owne delusion, thereby corrupting the imagination, and working in the minde a strong perswasion, that they are become, that which in truth they are not. This is apparant in that disease, which is tearmed Lycanthropia, where some, hauing their brains possessed and distempered with melancholy, haue verily thought themselues to bee wolues, and so behaued themselues. And the Histories of men in former ages, haue recorded strange testimonies of some, that haue been thus turned into wolues, lyons, dogges birds, and other creatures, which could not be really in substance, but onely in appearance, and phantasie corrupted, and so these records are true. For God in his iust iudgement, may suffer some men so to be bewitched by the deuill, that to their conceit th[…]y may seeme to be like these bruit beaste, though indeede they remaine true […] still. For it i[…] a worke surmounting the deuills power, to change the substance of any one creature, into the substance of another. By this kind of delusion the Church of Rome, in the times of blindnesse and ignorance, hath taken great aduantage, and much encreased her riches and honour. For there be three points of the religion of that Church, to wi[…]e, Rurgatorie, Inuocation of […] Saints, and honouring of Reliques, whereby she hath notably inriched her selfe, all which had their first foundation from these and such like Satanicall impostures. For the onely way, whereby they haue brought the common sort to yeeld vnto them, both for beleefe and practise, hath beene by deluding their outward sense[…], with false apparitions of ghosts and soules of men, walking and ranging abroad after their departure, and such like[…] wherby simple persons, ignorant of their fetches and delusions, haue beene much affrighted, a[…]d caused thorough extremitie of feare and dread, to purchase their owne peace and securitie, by many and great expenses. And indeede these were the strongest arguments that euer they had, and which most preuailed with the common people, as is manifest in stories of all nations and ages, where such deceits haue taken place, though oftentimes by the iust iudgement of God, they were taken in their craft, and their feat[…] reuealed.

The second kind of illusion, is of the minde, whereby the deuill deceiues the minde, and makes a man thinke that of himselfe which is not true. Thus experience teacheth, that he hath deluded men both in former and latter times, who haue auouched and professed themselues to be kings, or the sonnes of Kings. Yea, some haue holden themselues to be Christ, some to be Elias, some to be Iohn the Baptist, and some extraordinarie Prophets. And the like concei[…]s haue entred into the minds of sundrie Witches, by the suggestion and perswasion of the deuill. To whome, when they haue wholly resigned their soules and bodies, they haue beene mooued to beleeue things impossible touching themselues, as that they haue indeed beene changed into other creatures, as catts, birds, mise, &c. The inquisitions of Spaine & other countries, wherein these and such like things are recorded touching Witches really metamorphosed into such creatures, cannot be true; considering that it is not in the power of the deuill, thus to change substāces into other substāces. And those conuersions recorded by them, were onely Satans illusions, wherewith the mindes of Witches were possessed, and nothing else; which though they were extraordinarie, (as the rest of this kinde are) yet they went not beyond the power of nature.

The second sort of the deuills wonders, are reall workes, that is, such as are indeede that which they seeme and appeare to be. These, howsoeuer to men that knowe not the natures of things, nor the secret and hidden causes thereof, they may seeme very strange and admirable, yet they are no true miracles, because they are not aboue and beyond the power of nature.

If it be here alleadged, that the deuils workes are not reall and true actions, because the holy Ghost calleth them Lying wonders, 2. Thes. 2. 9. I answer, that they are called Lying wonders, not in respect of the workes themselues, for they were workes truely done and effected; but in regard of the deuills end and purpose in working thē, which is to lie vnto men, and by them to deceiue. The truth of which point will appeare in the viewe of some particular examples.

First, we read in the historie of Iob, that Satan brought downe fire from heauen, which burnt vp Iobs sheep and seruants; and caused a mightie winde to blowe downe the house vpon his children, as they were feasting, to destroy them. Againe, he smot the bodie of Iob with botches and boyles. All these were true & reall works, very strange & admirable, and yet no miracles, because they exceeded not the compasse of nature. For first, when he cast downe the fire from heauen, he did not create the fire of nothing, for that is a worke proper to God alone, but applied creature to creature, and therefore produced such a matter as was fit to make fire of. If it be demanded, how he is able to doe this? we must remember, that his knowledge in naturall causes is great, and therefore he was not ignorant of the materiall cause of fire, which beeing throughly knowne and founde out, Satan brought fire vnto it, and so putting fire to the matter of fire, he brought it downe by his power and agilitie from heauen, vpon the cattell and seruants of Iob. Againe, the winde which blewe downe the house, where his sonnes and daughters were eating and drinking, was not created by the deuill, but he knowing well the matter wherof winds are generated naturally, added matter to matter, and thence came the winde; whereunto he ioynes himselfe, beeing a spirit of a swift and speedie nature, and so makes it, for his own purpose, the more violent and forcible. Thirdly, he smote Iobs bodie with sore boyles, from the crowne of his head to the sole of his foote. Now this may seeme strange, that he should haue such power ouer mans body, as to cause such diseases to breed in it. Therefore we are further to vnderstand, that his knowledge extendeth it selfe to the whole frame and disposition of mans bodie, whereby it comes to passe, that the causes of all diseases are well knowne vnto him, and he is not ignorant ho[…]e the humours in the bodie may be putrified, and what corrupt humours will breede such and such diseases, and by what meanes the aire it selfe may be infected: hereupon preparing his matter, and applying cause to cause, he practised vpon the bodie of Iob, and filled him with grieuous sores.

Another example of Satans reall workes is this. By reason of his great power and skill, he is able to appeare in the forme and shape of a man, and resemble any person or creature, and that not by deluding the senses, but by assuming to himselfe a true body. His power is not so large, as to create a bodie, or bring againe a […]oule into a bodie, yet by his dexteritie and skill in naturall causes he can worke wonderfully. For he is able, hauing gathered together fit matter, to ioyne member to member, and to make a true bodie, either after the likenes of man, or some other creature; and hauing so done, to enter into it, to mooue and stirre it vp and downe, and therein visibly and sensibly to appeare vnto man; which though it be a strange worke, and 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 transmuta[…]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 chāges haue beene made. For Lots wi[…]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 in[…]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 wo[…]ks, to whome notwithstanding the Lord will say, I neuer knewe you; depart from me yee workers of in[…]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 conuers[…]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 s[…]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 […]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 this; so farre forth as God in iustice suffereth: which I adde, for two causes. First, […]o shew that God, for iust causes, permi[…]te[…]h the Arts of Magicke & Witchcraft, and the practises thereof. Now this he doth in his prouidence, either for the triall of his children, or for the punishment of the wicked.

First therefore God permits these wicked Arts in the Church, to prooue whether his children wil steadfastly beleeue in him, and seeke vnto his word, or cleaue vnto the deuill, by seeking to his wicked instruments. This Moses plainely forewarned the Church of God of, in his time, Deuter. 13. v. 1. If there arise among you a Prophet, or a dreamer of dreames, and giue thee a signe or wonder, v. 2. and the signe and wonder which he hath told thee, come to passe, saying, Let vs goe after other gods, which thou hast not knowne, and serue them, v. 3. thou shalt not hearken to the words of that Prophet, &c.

Againe, God suffereth them for the punishment of vnbeleeuers and wicked men: for oftentimes God punisheth one sinne by an other, as the antecedent sinnes by the consequent. This Paul plainely sheweth (speaking of the daies of Antichrist) that because men receiued not the loue of the truth, therefore God would send vpon them strong illusions, that they should beleeue lies. And we may resolue our selues, that for this very cause, God suffereth the practises of Witchcraft, to be so rise in these our daies, to punish the ingratitude of men, who haue the truth reuealed vnto them, and yet will not beleeue and obey the same, but tread it vnder their feete, that all they might be condemned which beleeued not the truth, but tooke pleasure in vnrighteousnesse.

Secondly, this last clause is added, to shewe that in the practises of sorcerie and witchcraft, the Deuill can doe so much onely as God permitts him, and no more. Doubtlesse, his malice reacheth further, and consequently his will and desire; but God hath restrained his power, in the execution of his malitious poses, whereupon he cannot goe a whit further, then God giues him leaue and libertie to goe. The Magicians of Egypt did some wonders in shew like vnto the miracles wrought by Moses and Aaron, and that for a time, by changing a rodde into a serpent, and water into blood, and by bringing froggs through he sleight and power of the deuill; but when it pleased God, to determine their practises, and giue them no further liber[…]ie, they could not doe that, which in likelihood was the meanest of all the rest, the turning of the dust of the land into lice, and themselues gaue the true reason thereof, […]aving, That this was the finger of God, Exod. 8. 19. When the deuil[…] went out and became a false spirit in the mouth of all Ahabs Prophets, to intise him to goe to fall at Ramoth G[…]le[…]d, he went not of his owne will; but by the authoritie of God, who commanded him to goe […]entise Ahab, and suffered him to preuaile, 1. King. 22. 20. […]nd the act was not the act of Satan, but of God, whose instrument he was; and therefore the holy Ghost saith by Mi[…]aiah, The Lord-hath put a lying spirit in the mouth of all these thy Prophets, and the Lord hath appointed euill against thee, v. 23. Hence also it was, that the deuills, beeing cast out of the man that had an vncleane spirit, asked leaue of Christ to enter into the heard of swine, and could not enter in till he had permited them; Mark. 5. 12, 13. And we read oftentimes in the Gospel, that our Sauiour cast out many deuills by his word onely, thereby shewing that he was absolute Lord ouer them, and that without his permission; they could doe nothing.

And thus much touching the generall […] of this Art.