A Discourse of Witchcraft, chapter 7: The application of the doctrine of Witchcraft to our times (part 3 of 4)

Sect. III.

Quest. III. Whether a man may preuent the danger of Witchcraft, and if he may, than what Remedies he may lawfully and effectually vse against it?

To this Question we answer affirmatiuely, that a man may. And for the manifestation of this point, the Remedies of Witch craft are to be considered. In the ha[…]dling whereof, I will proceede in this order. First, to set down the true, lawfull, and […] allowed and prescribed in the word. Secondly, the vnlawfull & superstitions meanes prescribed and practised in the Romish Church.

Lawfull Remedies of Witchcraft, be of two sorts; Preseruatiue, and Restoratiue. Preseruatiue are those, which keep a man from the hurt of Witchcraft. And these be of two sorts; either such as keepe safe the persons of men, or such as preserue the places of mens aboad.

For the persons of men, there is one soueraigne preseruatiue; And that is, to be within the couenant of grace, made and confirmed in the Gospel by the blood of Christ, and that not outwardly in profession onely[…], as all those be which are within the compasse of the Church, but truly and indeede as all the elect are. And a man is then in the couenant, when God of his grace in the vse of the meanes, giues him a true knowledge of the nature of it, and of conditions required in the same on both parts: and withall giues him a true and liuely faith, to apprehend and apply to himselfe the promise of God in Christ, touching remission of sinnes, and life euerlasting; yet further to shew forth his faith by the fruits of true repentance, and new obedience. When a man in this manner comes to be brought within the couenant, and is in Christ, he then receiues assurance of Gods […]auour, and to him belong the promises depending thereupon, to wit, not onely of the comfortable presence of Gods spirit, but of the presence and speciall protection of his holy Angels, to pitch their tents about him, to keepe him safe in soule and bodie, from the power and malicious practises of Satan, and his members. The ground of this assistance is laide downe in the word, Psalm. 92. 10. He shall giue his Angels charge ouer thee, &c. And the speach of Balaam confirmeth the same, who when he was hired of Balac to curse Gods people, and had oftentimes assayed to doe it, but could not, at last he brake out into this confession, There is no witchcraft against Iacob, nor sorcerie against Israel, (for so the words are to be read, according to the true meaning, and circumstances of the text.) As if he should haue said, I was of thine opinion (O Balac) that Israel might be cursed, but after triall made, I found by good experience, that I could doe that people of God no hurt by mine Inchantments.

Howbeit we must here remember, that the promise of protection made vnto Gods children, is not absolute, but admitteth exception, as all other promises of temporall blessing doe, and that in this manner: Thou shalt be partaker of this or that blessing, and this or that curse shall be remooued, if it be expedient for thee: but if for speciall causes to t[…]e thy faith, and to exercise thy patience, I make deniall, thou must rest thy selfe […] in my good will and pleasure.

By warrant of this doctrine, a question commonly mooued, may be resolued: Whether the seruant and child of God, may be bewitched or nor?

Out of that which hath beene said, I answer, he may; and that is plaine by the word. For by Gods permission, the holy bodie of Christ himselfe, was by Satan transported from place to place, Matth. 4. Righteous Iob was miserably afflicted in his bodie by the power of the deuill, and his children, who no doubt were Gods seruants, and brought vp in his feare, as their father was, were slaine by the same power. Yea, Christ himselfe testifieth, Luk. 13. 16. That a daughter of Abraham, that is, of the faith of Abraham, had beene troubled eighteene yeares with a spirit of infirmitie, which the deuill caused by bowing her bodie together, so as she could not lift her selfe vp. v. 11. And therefore whereas some men are of this minde, that their faith is so strong, that all the Witches in the world, and all the deuills in hell cannot hurt them; they are much deceiued. This their faith is but a fond presumption, and no true faith. For no man in the earth can absolutely assure himselfe of safetie and protection from the Deuill[…] and if any could, it were the child of God; but Salomon saith, that all outward things may come alike both to the good and to the bad, Eccle. 9. 2.

Howbeit in this case there is great difference between the seruant of God, and an vnrepentant sinner. Though the godly man be not exempted from Witchcraft, yet he is a thousand folde more free from the power thereof, then other men are. For there is onely one case, and no more, wherein the Deuill hath any way power to hurt him, and that is, whē it pleaseth God by that kind of crosse, to make triall of his faith and patience, and out of this case, he is alwaies free from the annoyance of the vilest Witches in the world.

If then this be the onely soueraigne preseruatiue to keepe a man safe and sure from the power of Witches, and of the Deuill, to haue part in the couenant of grace, to be made partaker of Christ, by a true faith, testified by dying vnto all sinne, and liuing vnto God in […]ewnes of life: we must not content our selues with a formall confession, as many in the visible Church doe, which wanting the life of faith, doe not liue in Christ; but striue to goe further, and to adorne our profession, by framing our liues according to the word, that we may haue our portion in this excellent priuiledge of preseruation, from the power and malice of the enemies of God, and all vngodly persons.

Preseruatiues of the second sort, are such as concerne the places of mens aboad. For Satan contenteth not himselfe, to haue manifested his malice in afflicting mens persons, but he also enlargeth the same to the molestation of the places where they dwell, by insecting the ayre, and such like. The onely effectuall meanes to remedie this euill, is the Sanctification of the places of our habitation. Looke as we are wont to sanctifie our meate and drinke, by Gods word, and by praier, and thereby procure his blessing vpon his owne ordinance for our refreshing: so in like manner may we sanctifie the places of our aboad, and thereby both procure the blessing which we want, and also auoid many curses and dangers, which otherwise would fall vpon vs.

If any shall thinke the Consecration of houses and places in this sort, to be a meere deuise of mans braine; let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a Law prescribed to the Iewes, for the speciall dedication of euery mans house: If any hath built a new house (saith Moses) and hath not dedicated it, let him returne againe &c. D[…]ut. 20. 5. As who should say, he hath omitted a necessarie dutie. Now this dedication was nothing els, but the sanctification of them by word and prayer, wherein they made acknowledgement, that they became theirs by the free gift and blessing of God, and further desired a free and lawfull vse of the same to his glorie, and their mutuall good. A dutie which hath been performed by the seruants of God in ancient times.

The first thing that Abraham did, when he came from Vr of the Chaldeans, to the land of Canaan, which God gaue him to possesse, was the building of an Altar for the worship of God, his sacrificing thereon; and calling vpon the name of the Lord, Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood, Gen. 8. 20. and Iacob after him in Bethel. And they were al mooued hereunto, because they knew their comfortable aboad in those places, came not by their owne endeauour, but from the blessing of God. When the good king Hezekiah kept the passeouer in Ierusalem, his principall care was, that the Priests and all the people might first be sanctified, and therefore he praied vnto God to be mercifull to them that were not sanctified, 2. Chron. 30. 18. And as he behaued himselfe in his kingdome, so should euery master of a familie behaue himselfe in his house where he dwelleth, labouring to sanctifie the same, that it may be comfortable to him and his; least for neglect thereof, he pull vpon himselfe, and those that belong vnto him, the heauie hand of God in plagues and punishments.

The second kinde of Remedies are Restoratiue, which serue to deliuer men from Witchcraft, by curing the hurts of Witches in the bodies of men, or other creatures. In the handling whereof, first we will consider, how whole countries, and then how euery priuate man may be cured and deliuered. Whole Countries and Kingdomes are freed and cured specially by one meanes; The publishing and embracing of the Gospel. When our Sauiour Christ had sent the seauentie Disciples to preach in Iurie, at their returne he gaue this testimonie of the effect of their ministerie, That he saw Satan fall downe from heauen like lightening, Luk. 10. 18. his meaning was this; As lightning is suddenly and violently sent out of the cloud, and (as it were) cast downe to the earth by the cracke of the thunders; euen so Satan the prince of the world, that ruleth in the hearts of the disobediēt, was cast down, and his kingdome ruinated by the power of the Gospel preached. In the times of ignorance the deuill triumpheth freely without controlment, but the mist and darkenes of his delusions cannot possibly abide the bright beames of Gods glorious will reuealed by preaching. The Lord of auncient times commanded his people not to doe according to those nations, among whome they dwelt in Canaan, by practising Witchcraft, or following after Sorcerie, Deut. 18. 9. &c. And that they might be able to obey this commandement, Moses prescribeth vnto them this Restoratiue, the reuerent and obedient hearing of the Lords Prophets, v. 18. In this our Church, if we would be healed of our wounds, and banish Satan from among vs, who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie: the onely way to bring it to passe, is the maintaining of a learned Ministerie, the aduācing of Prophets, by whose labors the Gospel may flourish. For the faithfull dispensation thereof, is the Lords owne arme and scepter, whereby he beateth downe the kingdome of darkenesse, and confoundeth the workes and enterprises of the deuill.

The second sort of Restoratiues, serue for the cure of particular persons: for howsoeuer the gift and power of casting out Deuills, and curing Witchcraft be ordinarily ceased, since the Apostles times, it beeing a gift pecu[…]liar to the Primitiue Church, and giuen to it onely during the infancie of the Gospel; yet there may be meanes vsed, and that effectuall, for the easing of any person that is bewitched by Satans instruments. Those therefore that are in these daies […]ormented in this kind, must doe three things.

First, they must enter into a serious examination of themselues, and consider the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse. And here vpon diligent enquirie, they shall finde that their owne sinnes are the true and proper causes of these euills. When Saul was disobedient to the commandement of God, the Lord sent vpon him an euill spirit to vexe him, 1. Sam. 15. Hymeneus and Alexander for their pestilent errors were both cast out of the Church, and giuen vp also to Satan, that they might learne not to blaspheme, 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall, 1. Cor. 5. 5.

Secondly, after this Examination, the same parties must shewe forth their faith, whereby they depend on the free fauour and mercie of God for their deliuerance. How may this be done? by heartie prayer vnto God, ioyned with fasting that the same may be more earnest. In which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes, and then for deliuerance from the hurts and torments of diabolicall persons: yet not absolutely, as for the other, but with this condition, so farre forth as it stands with Gods glorie, and their owne good. For these are the bounds and limits of all temporall good things; of them the Lord makes no absolute promise, but with these conditions & qualifications.

Thirdly, the parties bewitched must patiently beare the present annoyance, comforting themselues with this, that it is the Lords own hand, by whose speciall prouidence it comes to passe, and who turneth all things to the good of his chosen. Againe, they are to remember, that he beeing a most wise God, and louing father in Christ, will not suffer them to be tried aboue that they are able to beare, but in his good time will grant a ioyfull issue. Now when the bewitched shall thus submit themselues vnto God, in the crosse, be it that he (vpon some causes) deferre their deliuerance, yet they shall not finally be deceiued of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eternally deliuered, and put in present possession of euerlasting case and happines. Thus much of the true remedies against Witchcraft.

In the next place we are a little to examine the false and superstitious Remedies, prescribed and vsed by them of the popish Church.

The most learned Papists of this age doe teach and auouch, that there is in Gods Church an ordinarie gift & power, whereby some men may cast out deuills, and helpe annoyances that come by Witches. The Protestant is of a contrarie iudgement, and holdeth according to truth, that there is now no such ordinary gift left to the Church of God, since the daies of the Apostles.

Reasons of this opiniō may be these.

First, casting out of deuills, and curing such annoyances, are extraordinarie and miraculous workes. For Christ accounteth handling of serpents without hurt, speaking with newe tongues, curing of diseases by imposition of hands, (all which are things of lesse moment) to be miracles, Mark. 16. 18, 19. but all these lesser works, yea the ordinarie power of working them is ceased: for it was onely giuen to the Apostles in the Primitiue Church, as a meanes to confirme the doctrine of the Gospel to vnbeleeuers, that neuer heard of Christ before. So Paul saith; Strange tongues (that is, the gift of speaking strange languages, without ordinarie teaching) are for asigne, not to them that beleeue, but to them that beleeue not, 1. Cor. 14. […]2. And for the same ende were all extraordinarie gifts then giuen. Seeing therefore the doctrine of the Gospell hath beene alreadie established, and the truth thereof sufficiently confirmed by miracles in the Primitiue Church, the same gift must needes cease vnto vs. For if it should still continue, it would call into question the effect of the Apostolicall preaching, and implie thus much, that the Gospel was not well established, nor sufficiently confirmed by their extraordinarie Ministerie, and miracles accompanying the same. Againe, if the gift of working miracles should remaine, then the promise of God for his speciall and extraordinarie assistance therein should yet continue: for the gift and promise goe together, so long as the promise is in force, so long is the gift also: but the promise made by Christ, In my name shall they cast out deuills, and speake with new tongues, Mark. 16. was in force onely in the persons and Ministerie of the Apostles, and those that had extraordinarie and immediate calling from God, and it ceased when they and their calling ceased. Therefore if Ministers now should lay their hands on the sicke, they should not recouer them: if they should annoint them with Oyle, it should doe them no good, because they haue no promise.

Howbeit the Papists stand stiffely in defending the continuance of these gifts.

First, they say, the Church of the New Testament is nothing inferiour to that of the Old. The Iewish Church before the comming of Christ, was the Church of the Old Testament, and had the power and gift of casting our Deuills. So saith our Sauiour himselfe, Matth. 12. 27. If I through Beelzebub cast out Deuills, then by whome doe your children cast them out? In which words he ascribeth this gift vnto the Iewes, therefore it should seeme, the same remaineth still in the Church.

Ans. That place of Scripture is diuersly expounded. Some by children there mentioned, vnderstand the Apostles, who were Iewes borne, and had receiued from Christ this gift & power to cast out deuills. Which if it be so, it maketh not for them, because they had it extraordinarily. But I rather thinke, that by children, are meant the Exorcising Iewes, before Christs time, who did cast out deuills among them, pretending an abilitie to doe this worke in the name of God; whereas in truth, they were all flat Sorcerers, and did it by vertue of a league & compact made with the Deuill. Which practise hath been of long continuance, and is at this day common and vsuall among the Popish sort. And that there were such Exorcists among the Iewes, it is euident. For such were those Vagabonds which came to Ephesus, and tooke vpon them to cast out deuills by the name of Iesus, and Paul, Act. 19. 13. but the man in whome the euill spirit was, (so soone as they […] adjuced the spirit) ranne vpon them, and mightily preuailed against them, v. 16. Now if they had done this great worke by the power of God (as they pretended) the holy Ghost would not haue called them E[…]orcists and Vagabonds […] neither could the euill spirit possibly haue ouercome them, as he did. Againe, in the histories of the Iewes are recorded many practises of stich as exercised this power among them. Raphael the angel telleth Tobias, that a perfume made of the heart and liuer of a fish, will helpe a man vexed with an euill spirit, Tob. 6. 7. which counsell is fla[…] Magicke, for there is no such vertue in the liuer of a fish. And in other histories we read[…] that one Bliaz[…]r a Iew, by the smell of a certaine roote put to the nose of a man possessed with a deuill, caused the deuill to come out of his n[…]strills; and forsake him; which thing was done in publike place before V[…]spasian and others. This also was effected by meere conjuration. For what vertue can there be in any roote or hearb in the world, a […]aileable to command and enforce Satan to depart from a man possessed[…] And yet such fea[…]es were plaied by sundrie Magici[…]ns among the Iewes[…] Whereupon I conclude, that the meaning of our Sauionr in the place alleadged, is in effect thus much; If […] the power of Beelzebub, &c. that is, you haue among you sundrie Magicians and Exorcists, who pretend and exercise the gift of casting out deuills, and you thinke they doe it by the power of God, why then do you not carie the same opinion of me also?

Their second reason is grounded on the promise of Christ, Mark. 16. 17. These tokens shall follow them that beleeue, In my Name they shal cast out D[…]uills, &c. whence they gather, that there shall be alwaies some in the Church, who shall haue power to cast forth Deuills, if they beleeue.

Answ. That promise was made by Christ vnto his Church, to be fulfilled immediately after his ascension. It did not extend to all times, and persons, so long as the world endureth, but onely to the times of the primitiue Church, and to such as then liued. For to them onely the doctrine of the Gospel was to be confirmed by signes and miracles. And this lasted about 200. yeares next after Christ his ascension. During which time, not onely the Apostles and Ministers, but euen priuate men, and souldiers wrought many miracles.