A Discourse of Witchcraft, chapter 4: Of Operative or working Witch-craft (part 1 of 2)

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 wōders 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 In[…]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 endea[…]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, appointmēt, 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 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 thē 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 thēselues 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 ba[…]e signification, cannot serue to worke a wonder, and this is the nature of all words[…] 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, depe[…]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 a[…]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, 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 spe[…]kled […]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 ex[…]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 […]f it had been an ordinarie work, doubtlesse the ga[…]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 fas[…]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 allegatiō should be true) that the Basilis[…]e beeing possessed of a thicke poyson, may by his breath send forth some grosse venemo[…]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 Cock[…]trice, or the ravenous wolfe, (beeing creatures in their kind fearefull, especi[…]ll[…] 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 ei[…]s of these creatures only, in māner aforesaid, it is not credible; and therefore A[…] thors haue vpon good ground denied i[…] as beeing confirmed neither by reason, nor experience.

Thirdly, they reason thus; […]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 s[…]ci[…]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 con[…]ert and change them, as it is vttered by the mouth of mortall man: and this force is not in the man by whom[…] 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 comme[…] not from this, that it is a word, and barely vttered out of the mouth of a man: for so it is a d[…]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 to[…]gue, in […]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 conf[…]deracie, or superstitious conceit be drawne to conferre his helpe in the point, for his owne aduantage.