A Discourse of Witchcraft, chapters 5–6: What Witches be, and of how many sorts; and following chapters

CHAP. V.

What Witches be, and of how many sorts.

HAuing in the former part of this Treatise opened the nature of Witchcraft, and thereby made way for the better vnderstāding of this Iudiciall Lawe of Moses, I come now to shew who is the practiser hereof, whome the Text principally aimeth at, namely, the Witch, whether man or woman.

A witch is a Magician, who either by open or secret league, wittingly and willingly, consenteth to vse the aide and assistance of the Deuill, in the working of wonders.

First, I call the Witch [a Magician] to shew what kind of person this is: to wit, such a one as doth professe and practise Witchcraft. For a Magician is a professor and practiser of this arte, as may appeare, Act. 8. 9. where Simon a Witch of Samaria is called Magus, or Simon the Magician.

Againe, in this generall tearme, I comprehend both sexes or kindes of persons, men and women, excluding neither from beeing Witches. A point the rather to be remembred, because Moses in this place setting downe a Iudiciall […]awe against Witches, vseth a word of the feminine gender [[…]ecasbephah] which in English properly signisieth, a woman Wicth: whereupon some might gather, that women onely were Witches. Howbeit Moses in this word exempteth not the male, but onely vseth a notion referring to the female, for good causes; principally for these two.

First, to giue vs to vnderstand, that the woman beeing the weaker sexe, is sooner intangled by the deuills illusions with this damnable art, then the man. And in all ages it is found true by experience, that the deuill hath more easily and oftner preuailed with women, then with men. Hence it was, that the Hebrues of ancient times, vsed it for a prouerb, The more women, the more witches: His first temptation in the beginning, was with Eue a woman, and since he pursueth his practise accordingly, as making most for his aduantage. For where he findeth easiest entrance, and best entertainement, thither will he oftnest resert.

Secondly, to take away all exception of punishment from any partie that shall practise this trade, and to shewe that weaknes cānot exempt the Witch from death. For in all reason, if any might alledge insirmitie, and plead for fauour, it were the woman, who is weaker then the man. But the Lord saith, if any person of either sexe among his people, be found to haue entred couenant with Satan, and become a practiser of Sorcerie, though it be a woman and the weaker vessell, shee shall not escape, she shall not be suffred to liue, she must die the death. And though weakenes in other cases, may lessen both the crime and the punishment, yet in this it shall take no place.

The second point in the description, is consenting to vse the helpe of the deuill, either by open or secret league, wittingly and willingly: wherein standeth the very thing, that maketh a Witch to be a Witch: The yeelding of consent vpon couenaut. By which clause, two sorts of people are expressely excluded from being Witches. First, such as be tainted with phrenzy or madnes, or are through weakenesse of the braine deluded by the deuill. For these, though they may be said after a sort to haue societie with Satan, or rather he with them, yet they cannot giue their consent to vse his aide truely, but onely in imagination; with the true Witch it is farre otherwise. Secondly, all such superstitious persons, men or women, as vse Charmes and Inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion, that the Charmes haue vertue in them to doe such things, not knowing that it is the action of the deuill by those meanes; but thinking that God hath put vertue into them, as hee hath done into hearbs for Physicke. Of such persons we […]gue (no doubt) abundance in this our Land, who though they deale wickedly and sinne grieuously in vsing Charmes, yet because they intend not to ioyne league with the deuill, either secretly, or formally, they are not to be counted Witches. Neuertheles, they are to be aduertis[…]d in the meane time, that their estate is fearefull. For their present vngodly practises haue prepared them already to this cursed trade, and may bring them in time to be the ranckest Witches that can be. Wherefore I aduise all ignorant persons, that know not God nor the Scriptures, to take heede and beware of this dangerous euill, the vse of Charmes. For if they be once conuinced in their consciences, and knowe that God hath giuen no power to such meanes, and yet shall vse them, assuredly they doe in effect consent to the deuill to be helped by him, and thereupon are ioyned in confederacie with him in the confidence of their owne hearts, and so are become Witches.

The third and last thing in the description, is the end of Witchcraft; The w[…]rking of wōders. Wōders are wrought three wayes (as hath beene shewed,) either by Diuination, or by Inchātment, or by lugling: and to one of these three heads, […]eates and practises of Witchcraft […] to be referred.

Now if any man doubt, whether there b[…]such Witches indeede as haue beene […]escribed, let him remember, that beside experience in all ages and countries, wee haue also sundrie examples of them euen in the Scriptures.

In the old Testament we read of Balaam, Numb. 23. who though he be called a Prophet, because he was so reputed of men, yet indeede he was a notorious Witch, both by profession and practise, and would haue shewed his cunning in that kind vpon the Israelits, if God had not […]undered him against his will. Of the same kinde were the Inchanters of Egypt Exod. 7. the Witches of Persia, Dan. 2. and the Pythonisse of Endor, known for a renowned Sorcerer ouer all Israel, and therefore Sauls seruants beeing asked, could presently tell of her, as we read, 1. Sam. 28.

In the new Testament, mention is made of Simon, whose name declared his profession[…] his name was Magus, and the text saith, that he vsed Witchcraft, and bewitched the people of […], calling himselfe a great man, Act. 8. 9. Whence it was that after his death, there was a statue set vp in Rome in honour of him in the daies of Claudius Cesar, with this inscription; Simoni Deo sancto. And it is not vnlike, but Bar-jesus the false prophet at Paphus, was a man addicted to the practises of Witchcraft, and for that cause was called by a kinde of excellency, Elymas the Magician, Act. 13. 6. 8. that is, the great or famous Sorcerer. Lastly, the Pythonisse at Philippi, that gat her master much aduantage by diuining, Act. 16. 16. And all these vsed the helpe of the deuill, for the working of wonders.

Of Witches there be two sorts: The bad Witch, and the good Witch: for so they are commonly called.

The bad Witch, is he or she that hath consented in league with the Deuill, to vse his helpe, for the doing of hurt onely, as to strike and annoy the bodies of men, women, children, and cattell with diseases, and with death it selfe: so likewise to raise tempests, by sea and by land, &c. This is commonly called the binding-Witch.

The good Witch, is he or shee that by consent in a league with the deuill, doth vse his help, for the doing of good onely. This cannot hurt, torment, curse, or kill, but onely heale and cure the hurts inflicted vpon men or cattell, by badde Witches. For as they can doe no good, but onely hurt; so this can doe no hurt, but good onely. And this is that order which the Deuill hath set in his kingdome, appointing to seuerall persons their seuerall offices and charges. And the good Witch is commonly tearmed the vnbinding Witch.

Now howsoeuer both these be euill, yet of the two, the more horrible & de[…]stable Monster is the good Witch: for looke in what place soeuer there be any bad Witches that hurt onely, there also the Deuill hath his good ones, who are better knowne then the bad, beeing cō monly called Wise-men, or Wise-women. This wil appeare by experience in most places in these countries. For let a mans childe, friend, or cattell be taken with some sore sicknes, or strangely tormented with some rare and vnknowne disease, the first thing he doth, is to bethink himselfe and inquire after some Wiseman or wise-woman, & thither he sends and goes for helpe. When he comes, he first tells him the state of the sicke man: the Witch then beeing certified of the disease, prescribeth either Charmes of words to be vsed ouer him, or other such counterfeit meanes, wherein there is no vertue; beeing nothing els but the deuills Sacraments, to cause him to doe the cure, if it come by Witchraft. Well, the meanes are receiued, applied, and vsed, the sicke partie accordingly recouereth, and the conclusion of all is, the vsuall acclamation; Oh happie is the day, that euer I met with such a man or woman to helpe me!

Here obserue, that both haue a stroke in this action: the bad Witch hurt him, the good healeth him; but the truth is, the latter hath done him a thousand fold more harme then the former. For the one did onely hurt the bodie, but the deuill by meanes of the other, though he haue left the bodie in good plight, yet he hath laid fast hold on the soule, and by curing the body, hath killed that. And the partie thus cured, cannot say with Dauid: The Lord is my helper; but the Deuill is my helper; for by him he is cured. Of both these kinds of witches the present Law of Moses must be vnderstood.

This point well considered, yeeldeth matter both of instruction and practise.

Of instruction, in that it shewes the cunning and craftie dealing of Satan, who afficteth and tormenteth the body for the gaine of the soule. And for that purpose hath so ordered his instrumēts, that the bad Witch giues the occasion, by annoying the body or goods; and the good immediatly accomplisheth his desire, by intangling the soule in the bands of errour, ignorance, and false faith. Againe, this sheweth the blindnes of naturall corruption, specially in […]gnorant and superstitious people. It is their nature to abhorte hurtfull persos, such as bad Witches be, and to count them execrable; but those that doe, them good, they honour and reuerence as wise men and woman, yea secke and […] vnto thē in times of extremitie, though of all persons in the world they be most odious: and Satan in them […] the greatest friend, when he is most like himselfe, and intendeth greatest mischiefe. Let all ignorant persons be aduised hereof in time, to take heede to themselues, and learne to knowe, God and his word, that by light from thence they may better discerne of the subtile practises of Satan and his instruments.

For matter of practise; Hence wee learne our duetie, to abhorre the wizzard, as the most pernicious enemie of our saluation, the most effectuall instrument of destroying our soules, and of building vp the deuills kingdome; yea, as the greatest enemie to Gods name, worship, and glorie, that is in the world, next to Satan himselfe. Of this sort was Simon Magus, who by doing strange cures and workes, made the people of Samaria to take him for some great man, who wrought by the mightie power of God, whereas he did all by the deuill. He therefore beeing a good Witch, did more hurt in seducing the people of God, then Balaam a bad one could with all his curses. And we must remember that the Lord hath set a lawe vpon the witches head, he must not liue, and if death be due to any, then a thousand deaths of right belong to the good Witch.

But the patrones of Witches indeauour to delude the true interpretation of that lawe. For by a Witch (say they) we must vnderstand a poisoner, and they alledge for that purpose the 70. Interpreters, who translate the original word [Mecashephah] by [non-Latin script], which signifieth a poisoner.

I answer: First; the word vsed by the 70. Interpreters signifieth indeede so much, yet not that onely, but also a VVitch in generall, as may appeare in sundrie places of Scripture. The Apostle, reckoning vp Witchcraft among the workes of the flesh, vseth the Greek word [Greek], not for poysoning, but for all Magicall arts, as Hierome testifieth vpon the place. And that it must necessarily be so translated, it is euident, because in the next verse murther is termed another worke of the flesh, vnder which, poisoning and all other kinds of killing are comprehended. And the same word is vsed in the like sense, Reu. 21. 8. and 22. 15.

Againe, the word [Mecashephah] which Moses vseth, is ascribed to the Inchanters of Egypt, in the 7. 8. and 9. chapters of Exodus; and to the wisemen of Babel, Dan. 2. who are also called [non-Latin script] in the translation of the Seauentie: and both sorts of them were witches and sorcerers. The kings of Egypt and Babylon vsed these [Mecashephim] for sundrie purposes, and made them of their counsell; and if they had beene according to this allegation, poisoners, it is not like they would haue so fitted the humors of those two Princes, Pharaoh and Nebuchadne[…]sar, much lesse that they would haue so ordinarily required their presence and assistance, in the businesse there mentioned.

Thirdly, there is a peremptorie Law against the wilfull murtherer, Num. 35. 31. that he should be put to death, and that no recompence should be taken for his life. In which place all poisoners are condemned, because they are wilfull murtherers. Now if here in Exodus, by [Mecashephah] we should vnderstand a poisoner, then there should be one and the same law twice propounded for the same thing, which is not like: and therefore the word vsed by Moses in this text, signifieth not a poisoner properly, but a Witch.

CHAP. VI.

Of the punishment of Witches.

HItherto I haue treated of the nature of witchcraft, both in generall, & particular, and haue also shewed what witches are, both good and badde. And now I proceede to the second point considered in this Text, the Punishment of a Witch, and that is Death.

In the Iudiciall laws of Moses (wherof this is one) the Lord appointed sundrie penalties, which in qualitie and degree differed one from another, so as according to the nature of the offence, was the proportion and measure of the punishment ordained. And of all sinnes, as those were the most heinous in account, which tended directly to the dishonour of God, so to them was assigned death, the greatest and highest degree of punishment. He that despised the Law of Moses, died without mercy vnder two or three witnesses, Hebr. 10. 28. the punishment of the theefe, was restitution foure-fold, Exod. 22. 1. but the murtherer must be put to death, Numb. 35. 31. the Idolater and Seducer were commanded to be slaine, Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned, Leuit. 29. 19. And the VVitch is numbred amongst these grieuous of fend[…]rs: therefore his punishment is as great as any other. For the text saith, he might not be suffered to liue, Exod. 22. 18.

But why should the VVitch be so sharply censured? And what should mooue the Lord to allot so high a degree of punishment to that sort of offenders? Ans. The cause was not the hurt, which they brought vpon men in bodie, goods, or outward estate. For there be sundrie that neuer did harme, but good onely. VVe reade not of any great hurt that was done by the Inchanters of Egypt, or by the Pythonisse of Endor, or by Simon Magus in Samaria. And those diuining VVitches, which haue taken vpon them to foretell things to come, hurt not any, but themselues, yet they must die the death. This therefore is not the cause. But what if these doe hurt, or kill, must they not then die? yes verely, but by another law, the law of Murther, and not by the law of VVitchcraft. For in this case, he dieth as a murtherer, and not as VVitch, and so he should die, though he were no VVitch.

The cause then of this sharpe punishment, is the very making of a league with the deuill, either secret or open, whereby they couenant to vse his helpe for the working of wonders. For by vertue of this alone it commeth to passe, that VVitches can doe strange things, in Diuining, Inchanting, and Iugling. Now let it be obserued, of what horrible impietie they stand guiltie before God, who ioyne in confederacie with Satan. Hereby they renounce the Lord that made them, they make no more account of his fauour and protection, they doe quite cut themselues off from the couenant made with him in Baptisme, from the communion of the Saints, from the true worship and seruice of God. And on the contrarie they giue themselues vnto Satan, as their god, whome they continually feare and serue. Thus are they become the most detestable enemies to God, and his people, that can be. For this cause Samuel told Saul, that rebellion was as the sinne of Witchcraft: that is, a most heinous & detestable sinne in the sight of God. The traytour, that doth no hurt to his neighbour, but is willing and readie to doe him the best seruices that can be desired, is notwithstanding by the law of Nations, no be[…]ter then a dead man, because he betraies his Soueraigne, and consequently cannot be a friend vnto the Common-wealth. In like manner, though the Witch were in many respects profitable, and did no hurt, but procured much good; yet because he hath renounced God his king and gouernour, and hath bound himselfe by other lawes to the seruice of the enemie of God, and his Church, death is his portion iustly assigned him by God; he may not liue.