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

The third reason is taken from experience, which (as they say) in all ages from the Apostles times to this day sheweth, that there haue beene alwaies some in the Church, which haue had this gift of casting out deuills, and curing the hurts of Witchcraft.

Ans. This gift continued not much aboue the space of 200. yeares after Christ. From which time many heresies beganne to spread themselues; and then shortly after Poperie that mysterie of iniquitie beginning to spring vp, and to dilate it selfe in the Churches of Europe, the true gift of working miracles then ceased, and in stead thereof came in delusions, and lying wonders, by the effectuall working of Satan, as it was foretold by the Apostles, 2. Thess. 2. 9. Of which sort were and are all those miracles of the Romish Church, whereby simple people haue beene notoriously deluded. These indeede haue there continued from that time to this day. But this gift of the holy Ghost, whereof the Question is made, ceased long before.

To proceede yet further, we are here to consider the particular Remedies, which they of the Popish Church haue prescribed against the hurts that haue come by Witchcraft. And they are principally fiue.

• I. The name Iesus.
• II. The vse of the Reliques of Saints.
• III. The signe of the Crosse.
• IV. Hallowed creatures.
• V. Exorcismes.

I. First, for the name Iesus: Thus much we grant, that any Christian may lawfully call vpon the name of Iesus in prayer, for the helpe and deliuerance of those that are possessed and bewitched, but yet with the caueat and conditi[…]n before specified, If it be the wil of God, and if their recouerie may make for his glorie, the benefit of the Church, and the good of the parties diseased.

But the Papist by the vse of this name, intendeth a further m[…]ter, to wit, that the very name vttered in so many letters and sillables, is powerfull to cast out Deuills, and to helpe those that are bewitched. For when it is vttered, then (say they) the authoritie of Christ is present, that the worke may be done. A flat vntruth, and a practise full of daunger. For let this be well considered, whatsoeuer any man doth in this case, he must doe it by vertue of his calling, and haue also his warrant for the doing th[…]reof out of the word; which if he want, and yet will vndertake such a worke, he may iustly feare the like euent that befell the vagabond Iewes that were Exorcists, Act. 19. 13. Now the Church of Christ hath no warrāt in the word, to vse this name of Christ for any such purpose; neither hath any ordinary Christian a special calling from God so to doe. Therefore he may not doe it.

And whereas they would beare men in hand, that the saide name, of all the names of Christ, and aboue all other things, is of most special vertue, though it be vsed euen by a man that wanteth faith, because the Apostle saith, At the name of Iesus euery knee shall […]ow, both of things in heauen, in earth, and vnder the earth, Phil. 2. 10. and by things vnder the earth are meant the deuill: we must know that their allegation is weake, and that they greatly abuse the place. For there the name Iesus, is not onely a title of Christ, but withall signifieth the power, maiestie, & authoritie of Christ, sitting at the right hand of the father, to which all creatures in heauen, earth, and hell are made subiects; and by that power indeede (if they had it at command) they might be able to cure the hurts of Witchcraft.

II. The second speciall Remedie, is the vse of Saints Reliques; as the bookes, bones, apparel, staues, or such like, which being but touched of the parties vexed, are excellent meanes to recouer them.

Ans. The vse of these things, to the purposes aforesaid, is a meere superstitious practise. For first, they haue not the true Reliques of the Saints, as would plainely appeare, if a true Inuentorie were taken of all such as they say are to befound in their Monasteries & Churches. Secōdly, though they had thē, yet they haue no […] or calling to vse thē to this end: for in al the word of god, there is neither cōmandement to warrant the vse, nor promise to assure any man of a blessing vpon the vse of them. Albeit they would seeme to haue some warrant, and therefore they alleadge that which is written, 2. king. 13. 21. of a dead man, who beeing for hast thrown into the sepulchre of Elisha, so soone as he touched the bones of Elisha, reuiued and stood vpon his feete. To this also they adde the examples of cures done by Peters shadow, Act. 5. 15. and of sundrie diseases healed by Pauls handkerchiefs, Act. 19. 12. Ans. These thingsin deede are true, but they serue nothing to their purpose. For first, the quickning of the dead souldier, came not from any vertue in the corps of Elisha; but it was a miracle, which it pleaseth God then to worke, by meanes of the corps, that the Iewes at that time might be confirmed in the truth of that doctrine, which Elisha had taught them from God, and which before his death they had, neglected, as I haue before shewed, And it was a thing onely then done, and neuer since. It cannot therefore be a ground for the ordinarie vse of Reliques. Againe, touching the other examples: I answer, that both Peter a[…]d Paul had the gift of working Miracles, & hauing the gift, they might vse such meanes for the present to cure disease[…]. But the Papists are not able to shewe, that God hath giuen them the like gift whereby they might be warranted for the vse of the like meanes: neither can they assuredly hope for successe, although they should vndertake to vse them.

III. The third Remedie, is the signe of the Crosse, made vpon the bodie of the partie tormented. Behold to what an height of impietie they are growne, ascribing that to the creature, which is proper to the Creartor, For the power of working miracles, is proper onely to the Godhead. The Prophets and Apostles in their times did not worke them of themselues, but were onely Gods passiue instruments, in this manner: When the Lord […]ended by them to worke any miracle, they receiued from him at the same time an extraordinarie & speciall instinct, whereby they were mooued to attempt the worke. They therefore yeelded themselues to the present motion of Gods spirit, to be his instruments onely in the dispensation of the worke, but the sole author and producer of the miracle, was God himselfe. And in this case the very manhood of our Sauiour Christ, considered apart from his Godhead, had no power of it selfe, but was onely the instrument of his Godhead, whensoeuer it pleased him in that kinde to manifest the same. Wherefore to ascribe this vertue to the Crosse, beeing a creature, or the worke of a creature, is to communicate the incommunicable power of the Creator to it, which is plaine blasphemie.

IV. The fourth Remedie, is the vsing of hallowed things; as hallowed graines, salt, water, bread, images; specially the image of Agnus dei.

Ans. Hallowed creatures are in truth vnhallowed superstitions. For euery creature is sanctified by the word and prayer, 1. Tim. 4. 4. by the word, when God in his word commands vs to vse it for some ende; and by prayer, when we giue thanks for giuing the creature, and withall desire his blessing in the vse thereof. Now let any Papists shew me one letter or sillable in all the Booke of God, commanding the vse of a creature for any such ende.

They affirme indeede, that Elisha wrought miracles by hallowed salt, for by it he cured the bitter waters, 2. king. 2. 21. But the Prophet vsed not hallowed, but common salt, and that not ordinarily, but onely then, as a means wherby to worke a miracle. It was therefore powerfull in his hands, because for the doing thereof, he had power and warrant from God extraordinarily: and it cannot be so in any other, which haue not the same gift.

V. The fift and last Remedie, is Exorcisine, which is an adiuring and commanding the Deuill in the name of God to depart from the partie possessed, and cease to molest him any more. This meanes was vsed by our Sauiour Christ himselfe, and after him by his Apostles, and other beleeuers in the time of the Primitiue Church, when the gift of working Miracles was in force: but in these daies (a[…] I said before) that gift is ceased, and also the promise of power annexed to the vse of adjuration: and therefore the means thereof must needs cease. And for an ordinarie man now to command the Deuill in such sort, is meere presumption, and a practise of Sorcerie.

Sect. IV.

IV. Quest. Whether the Witches of our age are to be punished with death, and that by vertue of this law of Moses?

I doubt not, but in this last age of the world, and among vs also, this sinne of Witchcraft ought as sharply to be punished as in former times; and all Witches beeing thoroughly conuicted by the Magistrate, ought according to the Law of Moses to be put to death. For proofe hereof, consider these reasons.

First, this Law of Moses flatly enioyneth all men, in all ages, without limitation of circumstances, not to suffer the Witch to liue, and hereupon I gather, that it must stand the same, both now and for euer to the worlds ende.

Patrons of Witches except against this, holding that it was a Iudiciall law, which continued but for a time, & concerned onely the Nation of the Iewes, and is now ceased. But I take the contrarie to be the truth, and that vpon these grounds.

I. Those Iudiciall Lawes, whose penaltie is death, because they haue in thē a perpetuall equitie, and doe serue to maintaine some morall precept, are perpetuall. The Iewes indeede had some Lawes of this kind, whose punishments were temporall, and they lasted onely for a certaine time: but the penaltie of Witchcraft, beeing Death by Gods appointment, and the in[…]licting of that punishment, seruing to maintaine the equitie of the three first morall precepts of the first Table, which cannot be kept, vnlesse this Lawe be put in execution: it must necessarily follow, that it is in that regard morall, and binds vs, and shall in like sort bind all men in all ages, as well as the Iewes themselues, to whome it was at that time personally directed.

II. Euery Iudiciall law, that hath in it the equitie of the law of nature, is perpetuall; but the Law of punishing the Witch by death, is such. For it is a principle of the law of nature, holden for a grounded truth in all countries & kingdomes, among all people in euery age; that the traytour, who is an enemie to the State, and rebelleth against his lawfull Prince, should be put to death: now the most notorious traytour and rebell that can be, is the Witch. For shee renounceth God himselfe, the King of kings, shee leaues the societie of his Church and people, shee bindeth her selfe in league with the Deuill: and therfore if any offender among men, ought to suffer death for his fact, much more ought shee, and that of due desert.

The second reason for the proofe of the point in hand, is this; According to Moses lawe euery Idolater was to be stoned to death: Deut. 17. 3, 4, 5. If there be found any among you, that hath gone and serued other gods, as the Sunne, the Moone, or any of the hoast of heauen: if the thing vpon enquirie be found to be true and certen, thou shalt bring them forth vnto thy gates, whether it be man or woman, and shalt stone them with stones till they die. Now this is the very case of a Witch, shee renounceth the true God, and maketh choice to serue the Deuill, shee is therefore a grosse Idolater, and her punishment must be suitable. It is alledged by the fauourers of the contrarie part, that Peter denied Christ, and yet was not put to death: I answer, there is great difference betweene Peters deniall of Christ, and Witches denying of God. Peters deniall was vpon infirmitie, and in hast: the Witch denieth God vpon knowledge, and deliberation, wittingly and willingly. Againe, Peter did not vpon the deniall betake himselfe to the Deuill, but turned vnto Christ againe, which he testified by his heartie and speedie repentance: but Witches denie God, and betake themselues to the Deuill, of their own accord, as is manifest euen by their own confessions at their arraignments.

The third reason. Euery seducer in the Church, whose practise was to draw men from the true God, to the worship of Idols, though it were a mans owne sonne or daughter, wife or friend, by the peremptorie degree and commandement of God, was at no hand to be spared or pitied, but the hand of the witnesse first, and then the hands of all the people must be vpon him, to kill him, Deut. 13. 6. 9. If this be so, no Witches connicted ought to escape the sword of the Magistrate: for they are the most notorious seducers of all other. When they be once intangled in the Deuills league, they labour to invre their dearest f[…]iends and posteritie, in their cursed and abominable practi[…]es; that they may be the more easily drawne into the same consederacy, wherewith they thē selues are vnited to Satan. I might here alleadge that they deserue death, because many of them be murtherers, but I stand not vpon that instance, because I hold in the generall that Witches are not to be suffered to liue, though they doe no hurt either to man or other creatures, and that by vertue of Moses Law, onely for their leagues sake, whereby they become rebells to God, Idolaters, and seducers, as now hath beene shewed. Notwithstanding all that hath beene said, many things are brought in defence of them, by such as be their friends and wel[…]illers.

First, it is saide, that the hurt that is done, comes not from the Witch, but from the deuill: he deserues the blame, because it is his worke, and she is not to die for his sinne. Ans. Let it be granted, that the Witch is not the author of the euill that is done, yet shee is a confederate and partner with the Deuill in the fact, and so the law takes hold on her. See it in a familiar comparison. A companie of men conspire together in a robberie, by common consent some stand in open place to espie out the bootie, and to giue the watchword, others are set about the passage, priuily to rush vpon the man, and to spoile him of his goods. In this case what saith the Law? The parties that gaue the watchword, though they did nothing to the man, yet beeing accessories and abettors to the robberie by consent, they are theeues, and liable to condemnation and exequution, as well as the principalls. Euen so stands the case with the Witch. In the working of wonders, and in all mischieous practises, he or she is partaker with the deuill by consent of couenant: the Witch onely vseth the watchword, in some charme or otherwise, and doth no more; the deuill vpon notice giuen by the charme, takes his opportunitie, and works the mischeife. He is the principall agent, but the other yeeldeth helpe, and is rightly liable to punishment. The reason is, because if the deuill were not stirred vp, and prouoked by the Witch, he would neuer do so much hurt as he doth. He had neuer appeared in Samuels likenes, had he not beene solicited by the Witch of Endor. He would not haue caused counterfeit serpents and frogges to appeare in Egypt, but for Ian[…]es and Iambres, and other Inchanters. And in this age there would not in likelihood be so much hurt & hinderance procured vnto men, and other creatures by his meanes, but for the instigation of ill disposed persons, that haue fellowship and societie with him.

Againe, they obiect, that Witches conuicted, either repent, or repent not: If they repent, then God pardoneth their sinne, and why should not the Magistrate as well saue their bodies & let them liue, as God doth their soules. If they doe not repent, then it is a dangerous thing for the Magistrate to put them to death: for by this meanes he kills the bodie, & casts the soule to hell.

Ans. All Witches iudicially & lawfully conuicted, ought to haue space of repentance granted vnto them, wherein they may be instructed and exhorted, and then afterward executed. For it is possible for thē to be saued by Gods mercie, though they haue denied him. Secondly, the Magistrate must execute iustice vpon malefactors lawfully conuicted, whether they repent or not. For God approoueth the iust execution of iudgement vpon men, without respect to their repentance: neither must their impenitencie hinder the execution of iustice. When the people of Israel had committed Idolatrie in worshipping the golden calfe, Moses did not expect their repentance, & in the meane while forbeare the punishment, but he and the Leuites presently tooke their swords and slue them, and the Lord approoued their course of proceeding, Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman, Phineas in zeale of Gods glorie executed iudgment vpon them both without any respect vnto their repentance, Numb. 25. 8. and is therefore commended, Psalm. 106. 30. Warres are a worthie ordinance of God, and yet no Prince could euer attempt the same lawfully, if euery souldier in the field should stay the killing of his enemie, vpon expectation of his repentance. And whereas they say, that by executing an impenitent Witch, the Magistrate casteth away the soule; we must know, that the […]nde of execution by the Magistrate, is not the damnation of the malefactors soule, but that sinne might be punished: that others may beware of the like crimes and offences, and that the wicked may be taken away from among Gods people.

But some Witches there be that can not be conuicted of killing any: what shall become of them? Ans. As the killing Witch must die by another Lawe, though he were no Witch: so the healing and harmelesse Witch must die by this Law, though he kill not, onely for couenant made with Satan. For this must alwaies be remembred, as a conclusion, that by Witches we vnderstand not those onely which kill and torment: but all Diuiners, Charmers, Iuglers, all VVizzards, commonly called wise men and wise women; yea, whosoeuer doe any thing (knowing what they doe) which cannot be effected by nature or art; and in the same number we reckon all good VVitches, which doe no hurt, but good, which doe not spoile and destroy, but saue and deliuer. All these come vnder this sentence of Moses, because they deny God, and are consederates with Satan. By the lawes of England, the thiefe is executed for stealing, and we thinke it iust and profitable: but it were a thousand times better for the land, if all VVi[…]ches, but specially the blessing Witch might suffer death. For the theife by his stealing, and the hurtfull Inchanter by charming, bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill, by which he taketh and destroyeth the soules of men. Men doe commonly hate and spit at the damnifying Sorcerer, as vnworthie to liue among them; whereas the other is so deare vnto them, that they hold themselues and their country blessed that haue him among them, they flie vnto him in necessitie, they depend vpon him as their God, and by this meanes, thousands are caried away to their finall confusion. Death therefore is the iust and deserued portion of the good Witch

FINIS.