¶ The Eight Proposition, and First Consequent
NOw then from this premised narration, these two corrollaries or consequents do necessarily follow.
It is not lawfull for any Christian to consult with a witch or wisard, or goe to them for helpe. God himselfe, whose commandement is and must be the rule of our life & direction hath forbidden it, Leuit. 19. 31. and 20. 6. Deuter. 18. 10.11. And the Imperiall lawes, haue beene in this case verie respectiue.a Therefore, Leo the Emperour straitly enioyneth, that none should resort vnto them, and stileth their aduice nothing but meere impostures and deceit; and in the bDecrees collected by Gratian, the teachers of the people are seriously exhorted to admonish them, that magicall arts and inchantments cannot heale any infirmity: and that they bee the dangerous snares, and subtilties of that ancient enemy of mankind, by which he indeuoureth to entangle themc: and these so streight and seuere prohibitions are not without iust and weighty cause. For,
First, wee must haue no commerce or dealing with the diuell, eyther directly and immediately, or mediately and indirectly; for we ought to haue our recourse to God alone in all distresses, and this is that which Eliah spake with great indignation vnto the messengers of Ahaziah, who went to enquire of Baal-zelub, for the recouerie of their Lords health, 2. King. 1. 3.d So that wee must not seeke to Sathan, or any of his ministers. For none can serue two maisters, Matt. 6. 24. But as religious Iehosaphat, when we know not what to doe, then lift vp our eyes to heauen, 2 Chron. 20. 12.
Secondly, that help which any receiue from them bringeth destructon of our soules, for such as seeke for relief this way, make ae separation & departing from God, 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 God, we bewray herein our fdistrust, 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.
Thirdly, theyh cure not diseases but in shew, except such as themselues haue inflicted, otherwise those doe returne, as is reported of Adrianus thei Emperour, who troubled with a dropsie, by magicall charmes did oftentimes empty the water thereof, but in a short space 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 thek 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.
Fourth, a lwisard, 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 circumstance 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 God to which they are; for not only the principall offenders, but the maccessaries, and consenters to their euill, are worthy of death, Rom. 1. 32.
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 ncharacters written or grauen in plates of mettall: and for these it is most certayne that Quantities 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, establishing the kingdome of darknesse, withdraw men from resting vpon God, 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 opowerfull and effectuall remedies against certayne diseases, and pictures made of gold, brasse, 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 passe 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 pAntoninus Caracalla condemned those who vsed the same, for the helpe of Tertian and Quartan agues, and Constantiusq 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 eloquencer and perswasiue speech, and to stoppe the mouthes of all, who should make any opposition against them: for which cause one sProtus 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 Clemenst 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 opportunity 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 God, 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 Homeru that Vlysses being wounded by words, stayed the flux of blood; and xCardanus 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 yDies, 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 zPhysitians, yea and found some aaDiuines to be their Patrons respectiuely, and with clauses of mitigation, I thinke it very necessarie to shew the vnlawfulness thereof. Wherefore,
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 hell, and deliuered into chaines of darkenesse, 2. Pet. 2. 4. who enuying mans felicity receiued into grace after the bbfall, 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 superstitions, beguile them with doubtfull and false oracles, and bring to a forme of worshippe contrary to that which God had commaunded, ccwhereby the world beganne to abound with Idolatry, disobedience, contempt, murthers, vncleanenesse, lusts, 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 God had done, and deuised cunningly many subtile sleights and legerdemaines, and for this end most blasphemously abused the glorious and holy name of God, 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 God, 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 pass, 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 pronunciation 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 ddtaming 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 invassaled vnto him.
Secondly, God 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 Manasses, by which hee sought to prouoke God 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 pronunciation, 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 Fœlix and Drusilla his wife, of Temperance, Righteousnesse, and Iudgement to come, hee trembled, Acts 24. 25. ffbeing guilty to himselfe of fraudulent and cruell dealing, of lasciuiousnesse and a filthy life, and therefore might iustly feare vengeance for the same.
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 ggTully pleaded before Cæsar 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 passions 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 hhAugustine, 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 passions 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 beingkk supernaturall must proceed from that secret compact, the least made with the Diuell.
Fourthly, these charmes are meere mockeries, and grosse abuses, both of God, 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 fashioned in one forge, and haue the same workman or Artificer. llAn 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 Gods word knoweth; and the Lord who is the father of mercies, and God of all comfort, preserue vs from such blasphemies, which are the Diuels Sacrifices.
Fifthly, the discreeter sort among the Heathen, by that small glimpse of naturall reason which they had, misliked of these things: mmAnd 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. nnAnd Columella vtterly forbiddeth all acquaintance with Witches, wherby ignorant people are inforced to expence detestable Arts, and mischieuous deeds. ooHippocrates doth almost like a Christian discourse of this poynt, and condemne the whole practise of this Art, as iniurious vnto God, 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 God, 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 God 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 superstitious 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 God. 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 title they giue not to God, but to the Diuell: therefore betake thou thy selfe to God 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.
a. Cod lib. 9. titulo 18. L. nullus & L. Nemo.
b. Gratianus decretorum parte 2. caus. 26. qu. 7.
c. Danæus in dialogo de sortiarijs cap. 6.
d. Martinus de Arles in tractatu de superstitionibus. Iohannes Gerson de erroribus circa artem magicam articulo 5.
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 God, 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 passe, God withstanding their attempts, then to wound their consciences, and driue them to despaire.
f. Nauarrus in Enchiridio siue manuali confessariorum cap 11.
g. Chrysost. cont. Iudęos hom 6.
h. Tatianus oratione tertia contra Græcos.
i. Xiphilinus ex Dion. in Adriano μαγγανείαις μεν τε σὲ καὶ γοητίαις εκεοντο ποτε τοῦ ὑγρου παλιν δὲ ἀυτοῦ ἐπίμπλατο.
k. Bodine proueth this by many examples in his Dæmonomania, lib. 3. cap. 2.
l. Binfeldius de confessionibus maleficorum. Cardinalis Caietanus in summula titulo de maleficio. Toletus in summa casuum conscientiæ, sine instructione sacerdotum li. 4. c. 16.
m. Gratianus in Decretis parte 2, causa 26. quęst. 2. sect. Qui sine saluatore, &c.
n. Of these characters and Images, Iohn Gerson de erroribus circa artẽ magicam dicto 3. litera O. Martinus de Arles de superstitionibus. Binfeldius in cõmentar. ad titulum Codicis de maleficis & mathematicis; and examples Hector Boetius l. 2. historia Scoticę, de rege Duffo, and Thuanus lately in the reign of Charles the ninth king of France in the 57. Books of the historie of his times.
o. Binfeldius in titulum codicis de maleficis & mathematicis. Martinus de Arles in tractatu de superstitionibus.
p. Spartianus in vita Antonini Caracallæ.
q. Ammianus Marcellinus lib. 19. non procul a fine, & lib. 29.
r. Lampridius in Antonino Diadumeo.
s. Balsamon in commentarijs ad conc. Constantinopolitanum in Trullo cap. 61.
t. Stromateon libr. 1. gestauit δυο δακτωλίους γεγοητευμενους ‘ουκ ἀπεσθανω δὲ’ ὅμως δολοφονηθεὶς καὶ τοι προσημηναντος τοῦ ψόφου.
Additional note
u. Odissea 19. vulnus Vlyssis Αυτολυκου φιλοι παιδες δῆσαν ἐπισταμένως επαοιδῆ δε αἷμα κελαινον ἔχεθον. Cato de re rustica. Plin. li. 28. ca. 2. Bodinus Dæmonomanias l. 2. c. 2.
Additional note
x. De subtilitate libr. 18.
y. Georgius Pictorius in epitome de Magia. cap. 21.
z. Vide Ritherhusium in notis ad Malchum de vita Pythagoræ. Alexander Trallian. libr. 10. de colico affectu, in fine. Serenus Sammonicus de pręceptis medicinæ cap. de Hemitritæo depellenda. Ioh. Langius epistolarum medicinalium lib. 1 epist. 33. & 34.
aa. Aquinas in summa secundæ quest. 96. articulo 4.
bb. De differentia inter Diabolos & homines peccatores Augustinus in Enchiridio cap. 28. & in suis ad illum cõmentarijs Lambertus Danęus.
cc. Peucerus de generibus Diuinationum & titulo de incantationibus.
dd. Frigidus in pratis cantando rumpitur anguis Virg. ecloga 8.
ee. ῥήματα Βλαστηματα νοηματων, & φώνη Etymologicis dicitur quasi τὸ φὼς τοῦ νοῦ. De hac materia eruditissimè disputat Franciscus Valesius de sacra Philosophia, cap. 3.
ff. Pręfectus Iudęæ impositus cuncta malefacta sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiæ lib. 5. per omnem sæuitiam ac libidinem ius regium seruili ingenio exercuit.
gg. ἀρξάμενος λέγειν ὁ κικερων υπερφυως εκοινει Plutarchus in Cicerone.
Additional note
hh. Aug. confessionum lib. 9. cap. 6 Quantum fleui in hymnis & cãtibus eius suauè sonãtibus Ecclesiæ tuæ vocibus commotus acriter? Voces illę influebant auribus meis, & liquebatur veritas tua in cor meum, & ex ea æstuabat affectus pietatis, & currebant lachrimæ & bene mihi erat cum ijs.
ii. Vide Aquinatem egregie de hac materia disputantẽ Summa contra Gentes, lib. 43. cap. 105. & tuis Commentatorem Franciscum de Syluestris.
kk. Caietanus in summula in titulo: Incantatio. Toletus in summa causuum conscientiæ; sine instructione sacerdotum lib. 4. cap. 17.
ll. Godelmannus in tractatu de magis, Veneficis &c. lib. 1. cap. 8. nº 25 & 27. vide Simonem Maiolum colloquiorum siue dierum caniculorum parte 2, colloquio 3.
mm. Cato de rè rustica, cap. 5.
nn. Columella lib. 1. cap. 8.
oo. Libro de morbo sacro (siue illius sit, siue alterius, nam de authore apud eruditos dubitatio est) statim ab initio. & quædã huc pertinentiæ habet Theophrastus de plantis lib. 9. cap. 21.
pp. Procopius Gazeus in Leuiticum.