A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie.

CHAP. IIII.

Of Operative or working Witch-craft.

THe second part is that which consisteth in O∣peration, and is there∣fore called Operatiue or working Witchcraft.

Witch-craft in Ope∣ration, 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 won∣ders by a Charme.* 1.1 This the Lord ex∣pressely 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 here∣of, we haue the vniforme consent of all ages, with the records of Witches con∣fessions 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 there∣of, we will alledge what the Scripture saith in this point. Salomon saith, If the Serpent bite when he is not charmed, no bet∣ter is a babler, Eccles. 10. 11. thus the words are in our English translation: but they may better be thus read accor∣ding

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, ei∣ther 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 Pro∣phet, yet this was onely in the reputati∣on 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 Isra∣el, Num. 23. 23. As if he should haue said, I know well that sorcerie is power∣full 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 there∣fore may vpon Gods permission worke strange things, as appeares by these pla∣ces, to name no more.

The second point to be obserued, is the meanes whereby these wonders are practised; these are counterfeit and sup∣posed meanes, not ordained and sancti∣fied by God, which are commonly cal∣led Charmes.

A Charme is a Spell or verse, con∣sisting 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 inchant∣ments, certaine words or verses are se∣cretly 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 ex∣traordinarie and vnexpected thing to passe. A point of it selfe euident and needing no further proofe, considering it is not vnknowne to the more igno∣rant 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 concei∣ued or vnderstood; of which the aunci∣enter 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 commen∣deth, or fauourably wisheth some good: others againe are made in forme of

prayer and petition: and they all are sometimes plainely conceiued, some∣times 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 dia∣bolicall signe: the end, to cause the de∣uill 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 rela∣tion it hath to the deuill, to whome it is a signe. Againe, the charme pronoun∣ced 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 where∣into 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 effi∣cacie is in any creature from God, it re∣ceiued the same into it selfe, either by creation, or since the creation by some newe and speciall institution, appoint∣mēt, 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 appoint∣ment 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 crea∣ture;

if the effect be ordinarie and natu∣rall, it hath it by creation; if extraordi∣narie 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 ap∣pointment since the creation: and ther∣fore they haue in them no power at all for any such purpose. This latter part of the reason, beeing the assumption or ap∣plication of the ground to the present instance, consisteth of two parts, which I will prooue in order. First then I af∣firme, 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 ma∣ny 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 purpo∣ses. Indeede they haue power to affect the minde, by their sweetnes or other∣wise, but they are not able to bring to passe a reall worke, either by the infli∣cting of hurts and harmes, or by the procuring of good. I conclude there∣fore, that the voice of man by nature, hath no power to worke any wonders.

II. Againe, euery thing which hur∣teth or affecteth another, must necessa∣rily touch the thing which it hurteth or affecteth. For it is a graunted rule in na∣ture, that euery agent worketh vpon the patient by touching:* 1.2 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 inten∣ded; 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, bles∣sing, or appoyntment of God, since the crea∣tion; which is the other part of the as∣sumption. And I shew it thus: whatsoe∣uer is powerfull and effectual to any end or purpose, by Gods gift, blessing, or ap∣pointment, the same is commanded in his word to be vsed, and hath also a pro∣mise 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 pro∣pertie giuen it by Christ, to seale & sig∣nifie 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 com∣mon

and naturall vse of bread; & there∣upon 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 won∣ders, much lesse the like promise of bles∣sing 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 coue∣nant 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, hovvso∣euer 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 ima∣gination of man, is of great force to doe strange things; and therefore words ex∣pressed 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 be∣ing together, it is of great force to work within the man that imagineth diuerse∣ly, 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 (con∣ceiuing desperately of his owne estate) by the strength of imagination may kill himselfe; but the same conceit, be it ne∣uer to strong, can not hurt his neigh∣bour. For it is no more then Cesars i∣mage

vpon his coyne, which serueth onely to represent Cesar: so imaginati∣on 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 de∣faced; 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 Wit∣ches 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 ma∣litious 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 na∣ture 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 wate∣ring troughes, & that by Gods appoint∣ment, for this ende, that they might bring forth partie coloured lambs. I an∣swer, that was not a worke of sight, but a speciall and ex••raordinarie worke of Gods prouidence vpon Iacob in his ne∣cessitie, 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, doubt∣lesse the ga••••es thereof beeing so good, Iacob would haue done it againe after∣ward: but we neuer read that he did it againe. And be it granted it were a na∣turall worke, yet it cannot prooue wit∣ching by sight, because the sheepe re∣ceiued into their eyes the species and re∣semblance of the rodds, which is accor∣ding to nature: whereas in fas••ination

or bewitching by sight, malignant spi∣rits should not be receiued in, but sent forth of the eye, which is against na∣ture.

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 com∣mon 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 posses∣sed of a thicke poyson, may by his breath send forth some grosse venemo••s va∣pours, and thereby infect the ayre, and poison the thing that is neere vnto him. And that the soddaine and vnexpe∣cted 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 astonish∣ment, and consequently perill of death. But that this should be done by the ei••s of these creatures only, in māner afore∣said, 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 ser∣pents: for so Dauid in effect speaketh; that the voice of the Charmer char∣meth 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 ser∣pent: 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 In∣chanters Item or watchword, to occasi∣on him thereunto. And let any other man reapeat the same words a thousand times, that either is not thus confede∣rate with Satan, or hath not a supersti∣tious opinion of Charmes, and al his la∣bour 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 vt∣tered 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 there∣unto, when it is vttered, read, and con∣ceiued 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 con∣demnation.

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 infect∣ing the ayre, in killing and annoying men or other creatures; but in the con∣uersion of sinners, in gathering the E∣lect, 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 reue∣rence, treasured vp in the memorie, and mingled with faith in the heart: where∣as the bare reading and muttering ouer the words of a Charme by an Inchan∣ter, 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 hea∣uenly 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 lamenta∣ble 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, vn¦lesse the deuill either by conf••deracie, or superstitious conceit be drawne to conferre his helpe in the point, for his owne aduantage.

Howbeit, of all Inchantments these are the most dishonorable to God, most acceptable to Satan, and most hurtfull to the charmer, which are made of the Scriptures. For beside the sinne of Witchcraft in the Charming, this in∣conuenience 〈◊〉〈◊〉, that Satan procu∣reth more credite to one of th••se, then to twentie other, because the words are Scripture; hereby clo••ing his mischie¦••ous practises vnder the colour of holy∣nes, and so confirming the truth of that which the holy Ghost saith, that when he worketh most deceitfully, he trans∣formes himselfe into an Angell of l••hgt,•• Cor. 11. 14. He knoweth well, that or∣dinarie words seeme nothing to some men, therfore he teacheth and suggest¦eth phrases and sentences out of the word, for such vngodly ends, that euen the grace of them fet••hed from the Scriptures, may make them s••••me¦full.

Wherefore let euery one that is indued with grace and knowledge, d••e∣ly consider this with himselfe. Cannot Gods word be effectuall, when it is vsed to edification, vnlesse the worke of his owne Spirit accompany the same? then surely it is impossible, that the same which is holy, beeing vsed to an euill ende, should be powerfull, except the deuill affordeth his helpe for the effect∣ing thereof. To conclude therefore, let men say what they will, the truth is this, that words of Inchantment, be they ne∣uer so holy or prophane, either by way of cursing or blessing, haue no power of themselues to the producing of strange workes: but are (as hath beene said) one∣ly diabolicall signes, admonishing the Deuill of some wickednes intended and desired, which he through his power must cause to be done.

And thus much of Inchantment standing vpon the practise of wonders by a Charme.

To this head of Inchantment, sundry other practises of Witches are to be referred, the chiefe whereof are these.

First, the vsing and making of Chara∣cters, Images, or Figures, specially the framing of Circles, for this end to work wonders by them. As, to draw the pi∣cture of a child, or mā, or other creature in clay, or waxe, and to burie the same in the ground, or to hide it in some secret place, or to burn it in the fire, therby in∣tending to hurt or kill the partie resem∣bled. Againe, to make an impression in∣to the saide picture, by pricking or ga∣shing the heart or any other place, with intent to procure dangerous or deadly pains to the same parts. This is a meere practise of Inchantment, & the making of the image, and vsing of it to this end, is in vertue a Charme, though no words be vsed. For the bare picture hath no more power of it selfe to hurt the bodie represented, then bare words. All that is done commeth by the worke of the de∣uill, who alone by the vsing of the pi∣cture in that sort, is occasioned so or so, to worke the parties destruction.

Secondly, hither we may referre the vsing of Amulets, that is, remedies and preseruatiues against inchantments, ••or∣ceries,

and bewitchings, made of herbes or some such things, and hanged about the necke for that ende.

Thirdly, the vsing of Exorcismes, that is, certaine set formes of words vsed in way of ad••uration, for some extraor∣dinarie ende. A practise vsuall in the Church of Rome, whereby the priest co••iures the salt, holy-water, creame, ••pittle, oyle, pal••es, &c. all which are in truth meere inchantements. For howsoeuer the Councell of Trent hath ratified thē by their decrees,* 1.3 & so com∣mended them to general vse within the compasse of the Popish Church; yet they haue in them no power or abili••ie of blessing or cursing, either by nature, or Gods appoyntment.

Fourthly, In this number we reckon the vsing of the name Iesus, to d••iue a∣way the deuill, or to p••euent Witch∣craft; a common practise among the ig∣norant. Wherein the wonderfull ma∣lice of Satan bew••aies it selfe, in making the ignorant people thinke that Christ is a coniurer, and that there is vertue in the naming o•• his name, to doe some

strange thing. Whereas the truth is, he careth neither for this name, nor for all the names of God, if a man goes no fur∣ther thē the bare repeating of them; but rather delighteth to see them so abused and disgraced. And hereupon it is, that in all coniurations, when he is raised by the Sorcerer, he is willing to be adi••∣red by all the holy names of God that are in the Scripture, to the ende, that he may the more deepely seduce his owne instruments, and make them to thinke that these holy names will bind him, & force him to yeeld vnto their desires in the particular, when indeede there is no such matter. Which point through∣ly considered, may admonish vs to take speciall heede of these cunning glozes and deuillish insinuations, whereby he intendeth to delude vs; alway remem∣bring, that the Apostles themselues, to whom the power of working miracles was giuen, did neuer acknowledge the worke to be done by the name of Iesus, but as S. Peter affirmeth, through faith in his name, Act. 3. 6. 16.

Fiftly, The crossing of the bodie, to

this ende, that we may be blessed from the deuill. A thing vsuall euen of latter times, specially in Popery; wherein the crosse carrieth the very nature of a Charme, and the vse of it in this māner, a practise of Inchantment. For God hath giuen no such vertue to a crosse, ei∣ther by creation, or speciall priuiledge and appointment.

Six••ly, the Scratching ••f a Witch to discouer the Witch. For it is a means which hath no warrant or power there∣unto, either by the word of God, or frō nature, but onely from the deuill; who if he yeeldeth either at crossing, or scrat••hing, he doth it willingly, and not by compulsion, that he may feede his instrument with a false faith and a super∣stitious cōceit, to the dishonor of God, and their owne ouerthrowe. In a word, looke whatsoeuer actions, gestures, signes, rites, and ceremonies are vsed by men or women to worke wonders, hauing no power to effect the same, ei∣ther by creation and nature, or by spe∣ciall appointment from God, they must all be referred to this head, and recko∣ned

for Charmes.

The vse. Now considering that all kinds of Charmes are the deuills watch∣words to cause him to worke the won∣der, and haue no vertue in them, be the words wherein they are conceiued ne∣uer so good: hereby we must be admo∣••••shed, to take heede of the vse of them, and all other vnlawful ceremonies, both in respect of their formes, be they prai∣ses or praiers, or imprecations; as also in regard of their endes, be they neuer so good in outward appearance. But a∣las! the more lamentable is the case, Charming is in as great request as Phy∣sicke, and Charmers more sought vnto then Physicians in time of neede. There be charmes for all conditions and ages of men, for diuers kinds of creatures, yea for euery disease; as for head-ach, tooth-ach, stitches, and such like. Neuerthe∣lesse, howsoeuer some haue subiected themselues to such base and vngodly meanes, yet the vse hereof by the mer∣cie of God, hath not beene vniuersall. And those that haue sought for helpe, are to be aduised in the feare of God,

to repent of this their sinne, and to take a better course. Let them rightly consi∣der, that they haue hither to depended vpon Satan for helpe, and consequently haue dishonoured God, and renounced lawfull meanes sanctified by him, which should not haue beene done in case of the greatest worldly gaine. For no man may doe euill, that good may come of it.

But they that vse the helpe of Char∣mers, and consult with Wisemen, are wont to alleadge something in defence or excuse of their practise.

First, that they for their part, meane no hurt, they know no euill by the man whome they seeke to, they onely send to him, and he does them good, how, and in what manner they regard not. Ans. 1. Indeed many be ignorant of the Inchanters courses. But in cases of losse and hindrance, men ought not onely to inquire the meanes, but to waigh and consider the warrantablenes thereof, otherwise they doe not that they doe of faith, and so are guiltie of sinne before God, Rom. 14. last vers. 2. Put the case

they themselues meane no hurt, yet in this action they doe hurt to themselues, by reposing trust in things, which vpon better consideration they shall finde to be dishonourable, and therefore hate∣full to God.

Secondly, they alledge; we goe to the Physician for counsell, we take his Recipe, but we know not what it mea∣neth; yet we vse it, and finde benefite; if this be lawfull, why may we not as well take benefit by the Wiseman, whose courses we be ignorant of? Ans. 1. Physick vsed in time and place, is a wor∣thy ordinance of God, and therefore beeing rightly vsed, God giues his bles∣sing to it. But for inchantment it was neuer sanctified by God, and therefore cannot be vsed in any assurance of his blessing. 2. The Physicians receit being a composition and mixture of naturall things, though a man knowes it not, yet he takes it into his stomake, or applies it to his bodie, and sensibly perceiues the vertue and eff••cacie thereof in the wor∣king: whereas the Charmers course consisteth of words, which neither are

knowne in themselues, nor are manifest in their vse to sense or vnderstanding. And hereby it is plaine, there is not the same reason of Physicke and charmes: the one hauing a sensible operation by vertue giuen it of God; the other in∣sensible, and wrought aboue ordinaric meanes by the worke of Satan.

Thirdly, they alleadge, God is mer∣cifull, and he hath prouided a salue for euery sore, they haue vsed other means, but they haue not succeeded, and what should they doe more, may they not in extremitie repaire to the Inchaunter, and see what he can doe for them, ra∣ther then their goods and cattell should be lost and spoyled? Ans. 1. It were bet∣ter for you to bide by the losse, yea to liue and die in any sickenes, then to tempt God by seeking help at charmers hands: for their helpe is dangerous, and commeth from the deuill, where∣upon if ye rest your selues, ye ioyne league with him, and so hazzard eter∣nally the safetie both of bodies and soules. 2. Vse good meanes allowed of God, and when they haue beene vsed

often without successe, proceede not to other courses, but referre your selues to God, and say with Iob, The Lord hath gi∣uen, and the Lord hath taken away: blassed be the name of the Lord, Iob 1. 21. And thus much of Inchanting, the first part of O∣peratiue Witchcraft.

Sect. II.

The second part is Iugling. Iugling,* 1.4 is the deluding of the eye with some strange sleight done aboue the or linar••e course of na∣ture. In this description there are two points necessarily required in the point of Iugling, Delusion of the eye, and extra∣ordinarie Sleight.

Delusion is then performed, when a man is made to thinke he sees that, which indeede he sees not. And this is done by the operation of the deuill di∣uersly, but especially three waies. First, by corrupting the humour of the eye, which is the next instrument of sight. Secondly, by altering the ayre, which is the meane by which the obiect or species is carried to the eye. Thirdly, by altering and changing the obiect, that

is, the thing seene, or whereon a man looketh.

This deluding of the sense, is noted by Paul, Gal. 3. 1. O foolish Gal••tians, who hath* 1.5 bewitched you? where the spirit of God ••eth a word borrowed from this kind of sorcerers, which in full meaning signifieth thus much: who hath delu∣ded your eyes, and caused you to thinke you see that, which you see not. As if he should haue said, Looke as the Iugler, by his deuillish art, deludeth the out∣ward eye, and maketh men thinke they see that, which indeede they doe not: Euen so the false Apostles, by their er∣roneous doctrine, haue deluded the eies of your minds, and haue caused you, Ga∣latians, to iudge that to be the word of God, which is not, and that to be truth, which is error and falshood. Paul giues vs to vnderstand by the very phrase v∣sed, that there is such a kind of Iugling, as is able to deceiue the eye: For otherwise his comparison would not hold.

The second thing required in Iug∣ling, is a Sleight done aboue the order

and course of nature. This is the point which maketh those conueiances to be Witchcraft. For if they were within the compasse of nature, they could not be rightly ••earmed and reputed Sorceries; considering that diuerse men, by reason of the agilitie of their bodies, & sleight of their hands, are able to worke diuers feats, which seeme strange to the behol∣ders, and yet not meddle with Witch∣craft. Againe, some by the lawfull art of the Optiks, may shew strange & admira∣ble things, by meanes of light and darknesso, and yet may be free from im∣pution of Magicall worke••; because they keepe themselues wholly within the power and practise of nature. But sleights done 〈◊〉〈◊〉 ouer and aboue delusiō, must passe the ordinarie bounds and precincts of nature, and so are made points of Witchcraft. One memorable example, for the clearer manifestation of this point, we haue in the Scripture, by name in the 7, 8, and 9, Chapters of Exodus, where Moses and Aaron wrought wonders before Pharaoh, tur∣ning the rodde into a serpent, and

water into blood, with many other such like. Now Iannes and Iambres (for so Paul calleth them, 2. Tim▪ 3. 8.) the Magicians of Egypt, did worke the same miracles which Moses and Aaron had done: But here was the difference•• Moses made true creatures, and wrought true mira∣cles, whereas they did all in appearance and outward shew. For theirs were not true reall actions, but onely Magicall il∣lusions, wrought by the sleight & subtil∣ty of the deuil, in the practise of lugling.

And because some thinke, that the serpents and froggs caused by the Ma∣gitians, were true creatures, and all their other workes as really and truely done, as those which Moses and Aaron did, I will here stand a little to shewe and prooue the contrarie, that they were onely in shew and appearance, and not in deede and truth.

First then, if the frogs and serpents caused by Iannes and Iambres were true creatures indeede, and their other sleights true and reall works; then they were made and caused either by the de∣uill, or by God himselfe: (for no man

of himselfe can make a rod to become a true serpent.) But this was done neither by the deuill, nor by God, as shall ap∣pea••e in the sequel••.

They were not done by the Deuill; because the deuill cannot make a true creature, either serpent or frogge.

Hovv doth that appeare? Ans. To make a true creature of any sort, by pro∣ducing the same out of the causes, is a vvork seruing to continue the creation, and is indeede a kinde of creation. Now the deuill as he cannot create a thing at the first, so he is not able to continue the same by a new creation: that beeing a propertie belonging to God onely. For better conceiuing hereof, we must know, that God crea••eth two waies: ei∣ther primarily in the beginning, whē he made all things of nothing, Gen. 1. 1. or secōdarily, in the gouernment of the world, when he produceth a true crea∣ture in a true miracle: yet not making it of nothing (as he did in the beginning) but producing it by ministring and in forming the matter immediately by himselfe, without the aide of ordinarie

meanes and instruments appointed af∣ter the creation. The former is creation properly called; the latter a continu∣ance thereof. Both these God hath re∣serued to himselfe, as incommunicable to any creature. As for the succession and propagation of creatures in their kinds, as of men, beasts, birds, fishes, &c. it is onely a continuation of the crea∣tures in their kindes, and is wrought by ordinarie meanes of generation; but is no continuance of the worke of creati∣on. And the deuill by his power may make counterfeits of the true creatures of God, but neither by creating them, nor by continuing their creation; these two beeing workes peculiar and proper to the Deitie alone.

Againe, if the deuill could turne a rodde into a true serpent, and water in∣to blood indeed, then his power should be equall to the power of the sonne of God himselfe. For the first miracle that he wrought, was the turning of water into wine, loh. 2. And that was no grea∣ter a worke, then the turning of water into blood, or a rod into a serpent. But

this were most horrible blasphemic, to match the deuill with the Son of God, and his finite power, with the power of the Godhead, by which miracles are wrought. And the truth is, Satan can worke no true miracles; neither doth the text import, that the Magicians did that which they did by miracle, but by Inchantment and Sorcerie, Exod. 7. 11. 22. & 8. 7.

In the second place, I affirme that God did not create these creatures, or cause the works of the Magicians: to be effected. And this is prooued by the words of Paul, 2. Tim. 3. 8. who saith, that Iannes and Iambres (which did these workes) withstood Moses and Aa∣ron, whom God had sent, and by whom he wrought. If then God had wrought with the Magicians also, he should haue beene against himselfe, yea, he should haue wrought both waies, for himselfe, and against himselfe, and consequently should haue impeached his ovvne glo∣rie, for the manifestation vvhereof he wrought miracles by Moses and Aaron; which vve may not once thinke of God.

Seeing therefore that these serpents, if they were true creatures, were not crea∣ted either by Satan, because he could not, or by God himselfe, because he would not; it must needes remaine, that they, & all other the Magicians works, were meere illusions, & not otherwise.

Yet for the further clearing of the matter in hand: the text it selfe yeeldeth sundrie reasons, to prooue that these acts of the Sorcerers, were but appea∣rances, and not things really produced.

First, they that cā not do a lesser thing, can not possibly do a greater. Now Mo∣ses shewes that the Egyptian Inchāters could not do a lesser thing then the tur∣ning of rodds into true serpents, or wa∣ters into blood. For they could not by all their power & skill, preserue them∣selues from the plagues of Egypt, as the botch & other iudgements, Exod. 9. 11. which was a more easie thing, then to make or change a creature. Nay, they were not able to bring forth lice by their inchantment, which seemed to be the least miracle, but acknowledged that to be the ••inger of God, Ex. 8. 18, 19.

Secondly, the text saith, that Aarons serpent deuoured their serpents, Exod. 7. v. 12. hence it followeth, that theirs could not be true creatures. For in all likelihood they were all of the same kind, and of like quantitie, at least in shew. And it was neuer seene, that one creature should receiue into it selfe an other creature of equall bignesse, with preseruation of it selfe. Neither hath it been obserued ordinarily, that one crea∣ture shold deuoure another of the same kind. It was therefore a worke of Gods secret power in the true serpent, wherby he would shew that the other were not true and real, but formall & imaginarie.

Thirdly, if the Magicians had beene able to haue made true frogges and ser∣pents, then by the same power they might have remooued those which Moses brought: for the like abilitie is required in both: yet this they could not doe, but were faine to intreat Moses, to pray for their remooueall. So saith the text, Then pharaoh called for Moses and Aaron, and said, Pray, &c. Exod. 8. 8.

Lastly, the frogges which Moses cau∣sed,

when they were remooued, beeing gathered on ••eapes, caused great cor∣ruption, and the whole land stanke of them, Exod. 8. 14. Againe, the water turned into blood, made the fish in the riuer to die, and the water to stinko, so that the Egyptians could not drinke of the water of the riuer, Exod. 7. 21. But we read of no such effect of the frogges and waters of the Inchanters, which doubtlesse would haue followed as well as the other, if both had beene true and reall creatures. It remaines therefore, that these were but meere appearances and Iugling trickes, and the Sorcerers themselues Iuglers, yea all their works but sleights, caused by the power and subtiltie of Satan, and no true works, as hath beene said. Thus I haue declared the whole nature, grounds, and kinds of this damnable Art.

Notes

• * 1.1

  〈…〉〈…〉
• * 1.2

  Omnea∣gen•• per con••a∣et••••••:
• * 1.3

  〈…〉〈…〉▪
• * 1.4

  Iugling
• * 1.5

  〈◊〉〈◊〉.