9. Case. Whether the power of a Witch be such as is ordinarily sup∣posed?
IF we would be ledde by the terrible Traditions, Opini∣ons, and apprehensions of the vulgar; they are mostly rea∣dy to imagine, the power of a Witch, to be more like the power of a Devill, then of a Witch: and so, the power of a Devill to be more like the po∣wer Page 122 of a God, then of a Devil. And are eftsoones affrayd of the power of the Devill, more then of GOD: And of the WITCH more then of the DEVILL: yea and (out of that feare) are readyer to serve and please the Devill and the Witch, then God himselfe. But to be better informed, let us here inquire,
1. Whence have Witches all their power? And I say, firs, Not of God. For this is it chiefely that makes the Act to be forcerous and prodigi∣ous, that the wounder is wrought, but not by the pow∣er of God. Yet I dare not say, this power of theirs (what Page 123 ever it is) is not from God. For the evil Spirit was from the Lord, that troubled & ter∣rified Saul. 2 Sam. 16. 14. Nei∣ther did Satanltouch, Iob, (bo∣dy or goods) but as God gave him, once and againe into his hands. Iob. 1. and 2. Nor had all the Devills power to enter into or infest the swine, but as Christ was pleased to permitt. Mar. 5. 12. whence I conclude that God hath even. here also a working power: viz. of per∣mission, Limitation, Directi∣on, yea & of Cooperation; and yet all this without the least approbation of the power abused by the Devill or the Witch. 2. Not from good An∣gells. Page 124 For good Angells and Witches never worke one with another: Because Witch∣es work by vertue of a Com∣pact, to adore the Power that they work by: and that the Good Angells can in no wise indure. Revel. 19. 10. Neither (though they may be Instru∣ments of Gods just judge∣ments) can they be assistant to the malice and iniquity of the Creature. Neither yet will the Excellency and Ingenuity of good Angels, suffer them to condescend (upon any tearms between them) or dissemble a being bound at a vile wretches beck. How much deceived then (through Satans trans∣formation Page 125 of himself) are those Witches that have imagined their Familiars to be no other then good Angels? 3. Not from Nature. For they take her un-aptest means; and apply them to the wrongest ends. 4. Not from Art, or Science. Because they are indeed ignorant of all such grounds and principles; rules & reasons. 5. Al their po∣wer therefore must needes bee from the devil only; who con∣veys unto them, what power is permitted him in that particu∣lar; by vertue of a cursed Con∣tract, or confederation. In the execution wherof, he himselfe nevertheless is the sole agent; and they but the wretched In∣Instruments. Page 126 For (as the He∣brew hath it of the Witch of Endor, 1 Sam. 28. 7. and is plainly rendred, Nahum 3. 4.) though they seeme Ladies and Mistresses of their Arts & acts; yet are they indeed but Satans meer slaves and Vassals. Com∣manding openly that power, as if they were superiour to him: and yet secretly invoking it, as inferior. And so the De∣vill seemes as if hee were now compelled to obey; when hee cunningly dissembles it, for his own ends. Only he is wil∣ling to have this power both to be challenged by them, and imputed to them: that so hee may transfer upon them, the Page 127 guilt, and hatred, of all those Mischiefs & Malignities, both before God, and men.
2. After what manner doe they use to exercise their po∣wer of bewitching? Sometimes they practise their power with more Formality; sometimes with lesse. Now on a sodain & all at once; now by times and degrees. Some by themselves, some with their fellow Witch∣es. Sometimes after this man∣ner, and by these means: some∣times by the clean contrary. As witnesses (what from confes∣sion, and Tradition) their sun∣dry bewitching places, Sea∣sons, Vestures, Gestures, Po∣stures, Spells, Characters, Li∣gatures, Page 128 Signes Images, Con∣fections, herbs, unguēts, meats, drinkes, powders, boylings, broylings, scaldings, burnings, buryings, &c. Indeed, what Act or Instrument of Man, can be named; that has not been, or may not be, sorcerously a∣bused? Let me instance more expresly in a few particulars, 1. Some worke their bewitch∣ings only by way of Invocati∣on, or Imprecation. They wish it, or will it; and so it falls out. 2. Some by way of Emissary; sending out their Imps, or Fa∣miliars, to crosse the way, ju∣stle, affront, flash in the Face, barke, howle, bite, scratch, or otherwise infest. 3. Some Page 129 by Inspecting, or looking on, but to glare, or squint, or peep at with an envious and evill eye, is sufficient to effascinate. (Especially Infants & women with Child.) 4. Some by a de∣misse hollow muttering or mumbling, Isa. 8. 19. & 29. 4. 5. Some by breathing & blowing on; the usuall way of the vene∣fick. 6. Some by cursing & ban∣ning. 7. Some by blessing and praising. 8. Some revenge∣fully, by occasion of ill turns. 9. Some ingratefully, and by occasion of good turnes. 10. Some by leaving something of theirs in your House. 11 Some by getting something of yours into their House. Page 130 12. Some have a more speciall way of working by severall E∣lements; Earth, water, ayre, or fire. But who can tell all the manner of wayes of a Wit∣ches working; that works not only darkly and closely, but variously & versatilly, as God will permit, the Devil can sug∣gest, or the malicious Hag de∣vise to put in practise?
3. Upon whom do Witches execute their power? If wee can credite what is reported of the old Pagan Witches; how they threaten the Gods, the Heavens, Sphears, Planets, E∣lements, &c. To pull downe the Sun, Moon, and Stars, and preserve their Influences in Page 131 Boxes, to mingle all, and make a new Chaos, to dry up the Seas, and remove Mountains, &c. Nay and some of our later Witches are wont to brag of a power they have over the De∣vill himselfe, how they can compell him, chain him, whip him, torment him. And these are they the Papists call Exor∣cists, which we call Conjurers. Who are said to differ from o∣ther kinde of Witches in this, that they can imperiously command the Devill, &c. Whereas others are glad to do all by Invocation or Intreaty. Indeed Christ gave his Disci∣ples an extraordinary power against him, Mar. 3. 15. and 16 Page 132 17. and for anything that hee can do against us, hath left us the ordinary means, 1 Pet. 5. 8, 9. But I would these kinde of people could as easily extricate themselves out of the Devills power: as wee (for Trueths sake) must vindicate him from theirs. And that 1. Because a Creature that is inferiour by Nature, cannot (without a di∣vine power) compell one that is superiour to it.
2. A pretence to or usurpa∣tion of a Divine power against him, prevayles not to subject him, but inrage him rather, as Act. 19. 13, 14, 15, 16. 3. It is not likely the Devill would in∣vent or deliver any such Art, Page 133 whereby himself might verily bee coarcted or constrained: who is of such a pride as can indure to be brought into no subjection or obedience; whe∣ther to God, or Men.
But thus much is to be be∣leived even by knowing Chri∣stians. That witches may have a power from the Devill to perturbe all things sublunary. And therefore they, and the Devill are not amisse sayd to move winds, Storms, Tem∣pests, showrs, Lightnings, (and some say Thunders) hayle, snow, Frosts, mists, Foggs, smokes, Blastings, Skathfires, Earthquakes, Seawracks, Sick∣nesses, Diseases &c. (I spare to Page 134 speak of their more notorious power over things inanimate, vegetables and all brute Crea∣tures) But as touching Man∣kind (for there's all the spite of the Devill, and the Witch) that abuse not the other Crea∣tures, but in his prejudice. Concerning such, it is com∣monly said, that witches have power over Infants, more then the Aged; over Women, more then over men; and over wo∣men with Child, more then over others. And for the proof wee are put to story, Traditi∣on, and Experience. But the Question (best worth deci∣ding in the whole Case) is this. Whether Witches have any Page 135 power against faithful & god∣ly men: as well as against the Wicked and profane. Some people are perswaded, that a Witch can have no power at all against a faithfull man. And think themselves armed sufficiently to their opinion, from a great Witches owne Confession. Numbers, 23. 23. Surely there is no enchantmēt against Iacob, nor is there any Divination against Israel. But it would be considered, that the Hebrew word signifies (Notice) rather then (not a∣gainst:) yea but say, not against Iacob, not against Israel; Iacob and Israel there intimate a Congregation, not a person. Page 136 Thus therefore it may truly be distinguished, & determined; That Witches and Sorcerers can have no power against the whole Church of God, the whole body of Christ, but may doubtles over this or that par∣ticular person; though never so pious, never so beleeving. Because such a subjection, fol∣lowes Gods permission. And being but a temporall evill, no faith or piety hath here an absolute promise of Exempti∣on: Satan had his obsessing po∣wer even over Iob, a Godly man; as well as over Saul, a wicked man. Christ acknow∣ledges one for a daughter of Abraham, and withall that she Page 137 was troubled with a spirit of Infirmity, Luk. 13. That is, an Infirmity wrought by the meanes of an evill Spirit. How easy were it (but that I resolve against all such prolixity) to instance from the Fathers, and other Authors, of more then Hundreds of good and Godly men (in all Ages) not onely immediatly obsessed by the Devill; but by his evill Instru∣ments, most strangely and ter∣ribly bewitcht? Besides Ex∣amples and experience, there is reason also to establish this for a Truth, 1. Because Cor∣poral bewitching is (as I said) but an outward suffering; a∣gainst which not the best Saint Page 138 hath any Ground to plead an absolute priviledg. 2. One of the maine Reasons of Gods permission of Witches were thus eluded. viz. For the Try-all of the Faith and patience of the Saints, which, how could it possible be, if they were here Exempted? 3. The Devills hatred is greatest a gainst Godly men, whom he labors most (by himselfe and his Instruments) to disturbe and Distract. Yet in this Com∣munity of sufferance, is there some difference to be obser∣ved. As the Godly are be∣witched in their Body onely: the Wicked both in body and soule. The Godly for the Try-all Page 139 of their Graces: the Wick∣ed for the punishment of their Sins. The wicked Curse God to his face: the Godly blesse him so much the more. To the Godly, this is all their Hell: to the Wicked, but as their Hells beginning.
