A Treatise of Witchcraft Part 6

Secondly, that help which any receiue from them bringeth destructon of our soules, for such as seeke for relief this way, make a[e] separation & departing from G.o.d, which is the death of the soule. And though it may be obiected, that some haue receiued benefite hereby, yet these are not one of tenne. And further, wee are not to iudge heerein of the lawfulnesse of these actions by the successe, but rest vpon the commaundement, for it falleth out sometime, that a thiefe and common robber by the high way, may liue in more aboundance, then those who with a lawfull and honest trade painefully maintaine themeelues, yet therefore hee is not iustified. And when wee haue recourse vnto others beside G.o.d, we bewray herein our [f]distrust, infidelitie, contempt and rebellion against him, which grieuous sinnes bring his wrath and eternall destruction. But let it be taken for granted, that wee may receiue good by them, yet this maxime is sure, & a truth vnrepealeable, which no distinction can elude; we must not doe euill that good may come thereof, _Rom. 3. 8._[g] yea, it were better to end our dayes in any extremitie whatsoeuer, then to vse these for our helpers.

[Footnote e: In curing diseases the diuell respecteth two ends: the one, that he might seeme to keep the promise he hath made with those his slaues, and retaine them in their malicious practises and infidelity: the other, that hee might draw their faith and trust from G.o.d, who are thus healed by witches and wisards his instruments, and cast them downe headlong into destruction of their soules: or if they misse of hoped reliefe which often times so commeth to pa.s.se, G.o.d withstanding their attempts, then to wound their consciences, and driue them to despaire.]

[Footnote f: _Nauarrus in Enchiridio siue manuali confessariorum cap 11._]

[Footnote g: _Chrysost. cont. Iud[e,]os hom 6._]

Thirdly, they[h] cure not diseases but in shew, except such as themselues haue inflicted, otherwise those doe returne, as is reported of _Adria.n.u.s_ the[i] Emperour, who troubled with a dropsie, by magicall charmes did oftentimes empty the water thereof, but in a short s.p.a.ce increased againe; and perceiuing the same to grow worse & worse, sought to dispatch and rid himselfe of life, by poyson, or the sword, or some other desperate attempts. Or a worse malady (the first being abated) followeth: as I haue knowne one, who vsing the help of a wisard for the cure of a sore in his breast, prescribed in this sort: crossed the place affected with his thumb, and mumbled to himself some words in secret, after gaue the patient a powder like the ashes of wood, which was to be boiled in running water, and with it to wash the vlcer, after certaine clouts were to be applyed, with speciall care to lay that side of the clout vnto the sore, which was by him crossed, and marked; and all these clothes must at once be bound vpon it, and euery day the lowest remoued or taken away: thus in short time that anguish and griefe ceased; but not long after the party fell into a more grieuous infirmity, and still continueth therein. Or if the euill be taken from the[k] person presently afflicted, then is it layd vpon his friends children or cattell, and sometime it falleth to the lot of the witch herselfe, so that alwayes the diuell is a diuell, doing euill, and working mischiefe.

[Footnote h: _Tatia.n.u.s oratione tertia contra Graecos._]

[Footnote i: _Xiphilinus ex Dion. in Adriano_ +manganeiais men te se kai goetiais ekeonto pote tou hugrou, palin de autou epimplato.+]

[Footnote k: Bodine proueth this by many examples in his _Daemonomania_, _lib. 3. cap. 2_.]

Fourth, a [l]wisard, witch, or sorcerer can not releeue any but by his or her inuocation, and help of the diuell, but this fact is absoluteIy, and without exception, wicked, and can by no limitation or circ.u.mstance bee made tolerable: Therefore they who require this at their hands, which they cannot performe without committing of sinne, be liable to the same vengeance and wrath of G.o.d to which they are; for not only the princ.i.p.all offenders, but the [m]accessaries, and consenters to their euill, are worthy of death, _Rom. 1. 32_.

[Footnote l: _Binfeldius de confessionibus maleficorum. Cardinalis Caieta.n.u.s in summula t.i.tulo de maleficio. Toletus in summa casuum conscientiae, sine instructione sacerdotum li. 4. c. 16._]

[Footnote m: _Gratia.n.u.s in Decretis parte 2, causa 26. qu[e,]st.

2. sect. Qui sine saluatore, &c._]

Now before I conclude this poynt, because by these kinde of creatures, many toyes bee vsed, to shaddow and maske the diuells suggestion and workes, it shall not be amisse to mention some of them, and among the rest be [n]characters written or grauen in plates of mettall: and for these it is most certayne that Quant.i.ties haue no actiue qualitie; and therefore, if any expected successe according to desire doe follow in the vse thereof, it proceedeth from the illusion of Sathan, and is his worke, that hereby he might winne credite to his crafty fleights and conueyances, and procure to himselfe authority, establis.h.i.+ng the kingdome of darknesse, withdraw men from resting vpon G.o.d, and reposing their trust in his almighty power, and boundlesse mercy, and sollicite them to expect helpe from him. There are besides these, other idle trifles (for they deserue no better name which are appoynted to be hung about the neck) for Amulets, as [o]powerfull and effectuall remedies against certayne diseases, and pictures made of gold, bra.s.se, lead, wax, &c. which neyther haue nor can haue any other vertue, then that which they doe receiue from the matter wherof they be framed, for the figure worketh not as a cause of alteration; but if it bring to pa.s.se any other effect that is from the power of the diuell an old enemy, and craftie deluder of mankinde, and therefore, presupposeth a contract made with him: wherefore [p]_Antoninus Caracalla_ condemned those who vsed the same, for the helpe of Tertian and Quartan agues, and _Constantius_[q]

decreeth such to be woorthy capitall punishment, and put to death. And that naturall couer wherewith some children are borne, and is called by our women, the sillie how, Midwiues were wont to sell to credulous Aduocates and Lawyers, as an especiall meanes to furnish them with eloquence[r] and perswasiue speech, and to stoppe the mouthes of all, who should make any opposition against them: for which cause one [s]_Protus_ was accused by the Clergie of Constantinople to haue offended in this matter. And _Chrysostome_ often accuseth Midwiues for reseruing the same to Magicall vses. And _Clemens[t] Alexandrinus_ giueth vs to vnderstand of one _Erecestus_, who had two inchaunted rings, so framed, that by the sound thereof he had direction for the fit time and oportunity in mannaging all the businesses hee intended, and yet notwithstanding was priuily murthered, though hee had warning giuen by that sound which was his vsuall instructer. Thus, none can escape the reuenging hand of G.o.d, which pursueth those who haue infeoffed themselues to such vanities, and are besotted with these vnlawfull curiosities. But among all other, charmes and inchaunting spells, haue gotten the start of the rest, which some think absolutely lawfull, and may vpon warrantise bee vsed, and pleade prescription for their iustification; for wee reade in _Homer_[u] that _Vlysses_ being wounded by words, stayed the flux of blood; and [x]_Carda.n.u.s_ tells vs, that himselfe cutting his lip, could by no meanes restraine the flowing blood, vntill he charmed it, and then presently stanched: but dare not affirm whether his owne confidence, or the words did make this restraint. I might adde to these, that infallible meanes (as is supposed) by finding out a thiefe with a Siue and a payre of Sheares, with that coniunction [y]_Dies, mies, Iescet, &c._ and the rest of such sencelesse and monstrous tearmes, a Riddle that _Oedipus_ himselfe could not vnfolde. But because this conceit of charming hath ouer-spread it selfe in this Sunneset of the world, and challengeth a lawfull approbation from the authority and practise of ancient [z]Physitians, yea and found some [aa]Diuines to be their Patrons respectiuely, and with clauses of mitigation, I thinke it very necessarie to shew the vnlawfulness thereof. Wherefore,

[Footnote n: Of these characters and Images, _Iohn Gerson de erroribus circa art[~e] magicam dicto 3. litera O. Martinus de Arles de superst.i.tionibus. Binfeldius in cmentar. ad t.i.tulum Codicis de maleficis & mathematicis;_ and examples _Hector Boetius l. 2. historia Scotic[e,], de rege Duffo_, and _Thua.n.u.s_ lately in the reign of _Charles_ the ninth king of France in the 57. Books of the historie of his times.]

[Footnote o: _Binfeldius in t.i.tulum codicis de maleficis & mathematicis. Martinus de Arles in tractatu de superst.i.tionibus._]

[Footnote p: _Spartia.n.u.s in vita Antonini Caracallae._]

[Footnote q: _Ammia.n.u.s Marcellinus lib. 19. non procul a fine, & lib. 29._]

[Footnote r: _Lampridius in Antonino Diadumeo._]

[Footnote s: _Balsamon in commentarijs ad conc.

Constantinopolitanum in Trullo cap. 61._]

[Footnote t: _Stromateon libr. 1. gestauit_ +duo daktolious gegoeteumenous ouk apothano de h.o.m.os dolophonetheis kai toi pros.e.m.e.nantos tou psophou.+]

[Footnote u: _Odissea 19. vulnus Vlyssis_ +Autolukou philoi paides desan epistamenos epaoide de haima kelainon echethon.+ _Cato de re rustica. Plin. li. 28. ca. 2. Bodinus Daemonomanias l. 2. c. 2._]

[Footnote x: _De subtilitate libr. 18._]

[Footnote y: _Georgius Pictorius in epitome de Magia. cap. 21._]

[Footnote z: _Vide Ritherhusium in notis ad Malchum de vita Pythagorae. Alexander Trallian. libr. 10. de colico affectu, in fine. Serenus Sammonicus de pr[e,]ceptis medicinae cap. de Hemitritaeo depellenda. Ioh. Langius epistolarum medicinalium lib.

1 epist. 33. & 34._]

[Footnote aa: _Aquinas in summa secundae quest. 96. articulo 4._]

First, they had their originall and beginning from the diuell, who abode not in the truth, _Iohn 8. 44._ was cast downe with the apostata angels to h.e.l.l, and deliuered into chaines of darkenesse, _2. Pet. 2. 4._ who enuying mans felicity receiued into grace after the [bb]fall, himselfe eternally reiected, omitted no occasion to weaken and ouerthrow the same, that the benefite thereof might come but to a few, and the greatest number perish with him for euer. Whereupon he endeuoured to inwrappe the weaker sort of that fraile corporation in superst.i.tions, beguile them with doubtfull and false oracles, and bring to a forme of wors.h.i.+ppe contrary to that which G.o.d had commaunded, [cc]whereby the world beganne to abound with Idolatry, disobedience, contempt, murthers, vncleanenesse, l.u.s.ts, thefts, lying, and such like outrages: and that hee might with his infections impoyson them more dangerously, and soueraigne in their hearts, he vndertooke to worke wonders, imitating such miracles as G.o.d had done, and deuised cunningly many subtile sleights and legerdemaines, and for this end most blasphemously abused the glorious and holy name of G.o.d, and the word vttered by his mouth, and represented a false shew of those effects, which hee had wrought in nature: and heerein leuelled at two intentions, one to reproch G.o.d, and counterchecke his works; the other to ouer-mask and couer his owne secret traps and frauds, perswading men, that by the power of wordes these things were brought to pa.s.s, which must needes therefore be of great efficacie: seeing that the world & all things therein were so made of nothing; for he spake, and they were created, and thus practised to disgrace, and extenuate, that admirable and great worke of Creation, and cause men to make lighter account of the Creator, seeing that they also (instructed by him) were enabled thorow the p.r.o.nunciation of certayne words contriued into a speciall forme, eyther to infuse new strength into things, or depriue them of that which formerly they had, or alter the course of Nature, in raysing tempests, stirring vp thunder and lightning; in [dd]taming serpents, and depriuing them of their naturall fiercenesse and venime, and cause wilde beasts to become meeke and tractable, yea in seeming to make sensible bodies; as cloudes, wind, raine & the like. And thus the diuell is that father who begot Charmes, and brought them foorth, not powerfull in themselues, but by that inter-league which hee hath with those who are inva.s.saled vnto him.

[Footnote bb: _De differentia inter Diabolos & homines peccatores Augustinus in Enchiridio cap. 28. & in suis ad illum cmentarijs Lambertus Dan[e,]us._]

[Footnote cc: _Peucerus de generibus Diuinationum & t.i.tulo de incantationibus._]

[Footnote dd: _Frigidus in pratis cantando rumpitur anguis Virg.

ecloga 8._]

Secondly, G.o.d doth as straitly prohibit them, and seuerely punish the practisers thereof, as others offending in any exercise of vnlawfull arts, _Deut. 18. 10.11_. There shall not be found among you (instructing the Israelites his people) a charmer, &c. for these are abhomination vnto the Lord, &c. And this is recorded in the Catalogue of those sinnes of _Mana.s.ses_, by which hee sought to prouoke G.o.d vnto anger, _2. Kin.

21. 8._ _2. Chronicles 33. 6_.

Thirdly, words haue no vertue,[ee] but either to signifie and expresse the conceits of the minde, or to affect the eares of the Auditors, so that they can worke nothing but in these two respects: first of the matter which is vttered by them, which vnderstood of the hearers, affect the mind diuersly, and that especially when there is ioyned with it a comelinesse of action and p.r.o.nunciation, as wee we see oftentimes in the speeches of the Ministers of the Word, and in the pleadings of Orators.

As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife, of Temperance, Righteousnesse, and Iudgement to come, hee trembled, _Acts 24. 25._ [ff]being guilty to himselfe of fraudulent and cruell dealing, of lasciuiousnesse and a filthy life, and therefore might iustly feare vengeance for the same.

[Footnote ee: +rhemata Blastemata noematon, & phone+ _Etymologicis dicitur quasi_ +to phos tou nou+. _De hac materia eruditissime disputat Franciscus Valesius de sacra Philosophia, cap. 3._]

[Footnote ff: _Pr[e,]fectus Iud[e,]ae impositus cuncta malefacta sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiae lib. 5. per omnem saeuitiam ac libidinem ius regium seruili ingenio exercuit._]

A like example to this is that in King _Agrippa_, though working vpon a better subject, _Act. 26. 28_. And if I may conioyne Diuine eloquence with Humane, it is memorable, that while [gg]_Tully_ pleaded before _Caesar_ for _Ligarius_, accused by _Tubero_, to haue beene confederate with _Pompey_, purposing to put him to death, as an enemy, when the Orator altered, and in Rhetoricall manner inforced his speech, the other changed accordingly his countenance, and bewrayed the piercing words to be so affecting, that the supplications, when he came once to vrge and mention the battell of _Pharsalia_, (trembling and dismayed) did fall from his hands, hauing the pa.s.sions of his minde extraordinarily moued, and absolued the offender. Or else when by their pleasantnesse, with delight they slide into the hearts of men, and rauish their affections: and thus it was with [hh]_Augustine,_ as he acknowledgeth of himselfe, that being at _Milaine_ where he was baptized by _S. Ambrose_, when he heard the harmony which was in singing of the Psalmes, the words pierced his eares, the truth melted his heart, his pa.s.sions were moued, and showers of teares with delight fell from his eyes.[ii] But these effects are wrought onely in such who vnderstand that which is spoken, but neither of both these properties are to bee found in the Charmes of Wisards: besides, that they are conceiued and expressed in monstrous and vnknowne tearmes, not intelligible, and without signification: and therefore the effects they produce being[kk] supernaturall must proceed from that secret compact, the least made with the Diuell.

[Footnote gg: +arxamenos legein ho kikeron huperphuos ekoinei+ _Plutarchus in Cicerone_.]

[Footnote hh: _Aug. confessionum lib. 9. cap. 6 Quantum fleui in hymnis & ctibus eius suaue sontibus Ecclesiae tuae vocibus commotus acriter? Voces ill[e,] influebant auribus meis, & liquebatur veritas tua in cor meum, & ex ea aestuabat affectus pietatis, & currebant lachrimae & bene mihi erat c.u.m ijs._]

[Footnote ii: _Vide Aquinatem egregie de hac materia disputant[~e]

Summa contra Gentes, lib. 43. cap. 105. & tuis Commentatorem Francisc.u.m de Syluestris._]

[Footnote kk: _Caieta.n.u.s in summula in t.i.tulo: Incantatio. Toletus in summa causuum conscientiae; sine instructione sacerdotum lib. 4.

cap. 17._]

Fourthly, these charmes are meere mockeries, and grosse abuses, both of G.o.d, and Men his creatures, I will giue you a taste of one or two, whereby you may iudge of the rest, for they came all out of one shoppe, and are fas.h.i.+oned in one forge, and haue the same workman or Artificer.

[ll]An old woman crauing helpe for bleare eyes, had deliuered a Billet of Paper to weare about her necke, in which was written, _The Diuell pull out thine eyes_, and recouered. Anothere tied a scroule to a sicke man, full of strange Characters, with which were intermingled a few names of Diuels, as _Lucifer_, _Sathan_, _Belzebub_, _Oriens_, _Behal_, _Mammon_, _Beuflar_, _Narthin_, _Oleasar, &c._ and other of this sort; but what manner of blessing this was, and how likely to be medicinable, a Christian truely instructed in G.o.ds word knoweth; and the Lord who is the father of mercies, and G.o.d of all comfort, preserue vs from such blasphemies, which are the Diuels Sacrifices.

[Footnote ll: _G.o.delmannus in tractatu de magis, Veneficis &c.

lib. 1. cap. 8. n 25 & 27. vide Simonem Maiolum colloquiorum siue dierum caniculorum parte 2, colloquio 3._]

Fifthly, the discreeter sort among the Heathen, by that small glimpse of naturall reason which they had, misliked of these things: [mm]And therefore _Cato_ among the rest of admonitions to the Bailiffe of his husbandry, giueth this charge, to aske no aduice of any Southsaier, Diuiner, Wisard, or Natiuity Calculator. [nn]And _Columella_ vtterly forbiddeth all acquaintance with Witches, wherby ignorant people are inforced to expence detestable Arts, and mischieuous deeds.

[oo]_Hippocrates_ doth almost like a Christian discourse of this poynt, and condemne the whole practise of this Art, as iniurious vnto G.o.d, who onely purgeth sinnes, and is our preseruer; and for these fellowes who make profession of such wonder-working, brandeth them for Impostors and deceiuers. I conclude with that remarkeable saying of an ancient Diuine;[pp] These vanities doe separate and with-draw vs from G.o.d, though they may seeme to haue something in them to allure and delight vs; yet let no Christian entertaine them, whose hope ought to be setled in G.o.d alone. And if thou be in distresse, or afflicted with sicknesse of body, and feele no present release or comfort, what then? here is the tryall of thy patience, haue not recourse to superst.i.tious and vnlawfull helpers, although they promise thee present remedy; and when they fore-tell thee of things which doe truely according to the prediction to fall out, beleeue them not, follow the example of Christ, who rebuked the Diuell, though he called him (as he was indeed) the Son of G.o.d. For vnder the vaile of truth he shadoweth falshood; euen as if one should sweeten with honey or sugar the brimme of the Cup wherein he bringeth poyson: But some will say, they call vpon the name of the Lord of Sabbaoth. Well, but this t.i.tle they giue not to G.o.d, but to the Diuell: therefore betake thou thy selfe to G.o.d alone, craue health at his hand, and follow the Apostles direction; _If any bee sicke among you, let him call for the Elders of the Church, and let him pray_, Iames 5. 14.

[Footnote mm: _Cato de re rustica, cap. 5._]

[Footnote nn: _Columella lib. 1. cap. 8._]

[Footnote oo: _Libro de morbo sacro (siue illius sit, siue alterius, nam de auth.o.r.e apud eruditos dubitatio est) statim ab initio. & quaed huc pertinentiae habet Theophrastus de plantis lib.

9. cap. 21._]