Chapter 4: Operative Witchcraft — Enchantment and Juggling

The second part is that which consists in operation, and is therefore called Operative or working witchcraft.

Witchcraft in operation is that which is employed in the practice and real working of strange things or wonders, and it has two parts: Enchantment and Juggling.

Sect. 1.

Enchantment is the working of wonders by a charm. This the Lord expressly forbids (Deuteronomy 18:11): Let none be found among you, that is a charmer. In this description, two points are to be considered: first, what things may be done by enchantment, namely wonders, for I say it is the practice of wonders; second, by what means these wonders are wrought, that is, by a charm.

For the first: the wonders done by enchanters are, 1. the raising of storms and tempests — winds and weather, by sea and by land; 2. the poisoning of the air; 3. blasting of corn; 4. killing of cattle, and harming of men, women, and children; 5. the procuring of strange passions and torments in men's bodies and other creatures, with the curing of the same; 6. casting out of devils. These and such like things enchanters can do by their charms. And for proof of this, we have the uniform consent of all ages, with the records of witches' confessions to manifest the same, besides the testimony of experience in this age — so that the man who calls it into question may as well doubt of the sun shining at noon day.

Yet for the further declaration of this, we will allege what the Scripture says in this point. Solomon says, "If the serpent bite when he is not charmed, no better is a babbler" (Ecclesiastes 10:11). Thus the words are in our English translation, but they may better be read according to the original: "If the serpent bite before he be charmed, what profit has the master of the tongue thereby" — that is, the charmer. And so they bear this sense: if the enchanter be bitten before the serpent be charmed, then he has no benefit by his charm. For Solomon in that place gives us to understand what power enchanters have, and what they may do by their charms if they come in time, namely, stay the poison of the serpent, so that he cannot hurt, either by biting or stinging. When Balak intended evil against Israel, he hired Balaam to curse them (Numbers 22:6). Now this Balaam was an enchanting witch, for though he be called a prophet, yet this was only in the reputation of the world, for his practice was to enchant by charms of words, and to that purpose he was hired to curse God's people, that is, to bring mischief upon them by charming. Which thing he had often endeavored to do, but it pleased God contrary to his endeavors to turn his words into these: "There is no sorcery against Jacob, nor soothsaying against Israel" (Numbers 23:23). As if he should have said: I know well that sorcery is powerful in many things, and of force to bring much mischief upon men, yet it can take no place against the people of God, because he has blessed them — and whom he blesses, them no man can hurt by cursing. Enchanters therefore may upon God's permission work strange things, as appears by these places, to name no more.

The second point to be observed is the means whereby these wonders are practiced. These are counterfeit and supposed means, not ordained and sanctified by God, which are commonly called charms.

A charm is a spell or verse, consisting of strange words, used as a sign or watchword to the devil, to cause him to work wonders.

First, I say it is a spell consisting of strange words, because in these enchantments, certain words or verses are secretly uttered, which in regard of the common forms of words are strange, and wherein there is thought to be a miraculous efficacy to bring some extraordinary and unexpected thing to pass. A point of itself evident and needing no further proof, considering it is not unknown to the more ignorant sort, who are better acquainted with these than with the word of God. And these words are not all of one and the same kind, but some are rude and barbarous, neither known nor conceived or understood — of which the more ancient sort of charms were wont to be made especially, and some later. Some again are plain and known terms, which may be understood, as the names of the Trinity, some words and sentences of Scripture, as In principio erat verbum, etc. Again, charms that consist of words are not all of one sort, but some are imprecations, wishing some evil; others in show have the form of praises and blessings, whereby the witch either flatteringly commends, or favorably wishes some good; others again are made in form of prayer and petition. And they all are sometimes plainly conceived, sometimes in ruder and more unknown words, as those well know who have heard them or read them where they are to be found.

Secondly, I add that the charm is used for a sign and watchword to the devil, to cause him to work wonders, wherein stands the nature and proper end of a charm. The nature, in that it is a diabolical sign; the end, to cause the devil to work a wonder, whereby it is distinguished from all other speeches of men. For all they commonly carry the nature of the thing of which and about which they are made, but the charm does not always follow the nature of the words, but has another nature in regard of the immediate relation it has to the devil, to whom it is a sign. Again, the charm pronounced does not work the wonder, but the devil, admonished by it as by the watchword, does the deed.

Now because some are of the opinion, in regard of the ordinary production of strange effects by these means, that the spell has in itself some virtue and power to such and such purposes for which it is used, I will stand a little in the proof of the contrary. That a charm is only a diabolical watchword, and has in itself no such effectual power or possibility to work a wonder. My reasons are these.

First, this must be taken for a main ground: that as there is nothing in the world that has being but from God, so nothing has in it any efficacy, but by his ordinance. Now whatever efficacy is in any creature from God, it received the same into itself, either by creation, or since the creation by some new and special institution, appointment, and gift of God. For example: the bread in the Sacrament, by a natural power given to it in the creation, serves to nourish the body, and the same bread, by God's special appointment in his word, feeds the soul, in that by his ordinance it is made to us a sign and seal of the body of Christ broken for us. And so it is in every creature: if the effect be ordinary and natural, it has it by creation; if extraordinary and supernatural, it has that by divine ordination. So that whatever comes to pass by any other means, is by Satanical operation. Now charms and spells, standing of set words and syllables, have no power in them to work wonders, either by the gift of nature in the creation, or by God's appointment since the creation: and therefore they have in them no power at all for any such purpose. This latter part of the reason, being the assumption or application of the ground to the present instance, consists of two parts, which I will prove in order. First then I affirm, that by the gift of nature, no words of charms have power in them to work wonders; and I prove it in this manner.

1. All words made and uttered by men, are in their own nature but sounds framed by the tongue, of the breath that comes from the lungs. And that which is only a bare sound, in all reason can have no virtue in it to cause a real work, much less to produce a wonder. The sounds of bells and of many musical instruments, and the voices of many brute creatures, are far more strong and powerful, than the voice of a man: yet who does not know, that none of all these is available to such purposes. Indeed they have power to affect the mind, by their sweetness or otherwise, but they are not able to bring to pass a real work, either by the inflicting of hurts and harms, or by the procuring of good. I conclude therefore, that the voice of man by nature, has no power to work any wonders.

2. Again, every thing which hurts or affects another, must necessarily touch the thing which it hurts or affects. For it is a granted rule in nature, that every agent works upon the patient by touching: but words uttered in charms are commonly made of things absent, and therefore though it should be granted, that they had the power of touching a substance (which they cannot have) yet of themselves they are not available to bring upon things absent either good or evil.

3. Moreover, if words conceived in charms and spells have any such power as is pretended, why should not every word that any man speaks have the same power, inasmuch as all words are of the same nature, being only sounds framed in the breast, and uttered by the tongue in letters and syllables? But experience teaches, that the same word spoken by another, has not the same virtue; for the charm uttered by the charmer himself, will take effect; but being spoken in the same manner by another man, that is no enchanter, makes to no purpose, for nothing is effected by it.

4. That which is in nature nothing but a bare signification, cannot serve to work a wonder, and this is the nature of all words; for as they be framed of man's breath, they are natural, but yet in regard of form and articulation they are artificial and significant, and the use of them in every language is, to signify that which the author thereof intended; for the first significations of words, [reconstructed: depended] upon the will and pleasure of man that framed and invented them. Being therefore invented only to show or signify some thing, it remains that neither in nature nor proper use, they can be applied to the producing of wonderful and strange effects. Thus the former part of the assumption is cleared.

In the second place I affirm, that the words of charmers have not this power in them, by any special gift, blessing, or appointment of God, since the creation; which is the other part of the assumption. And I show it thus: whatever is powerful and effectual to any end or purpose, by God's gift, blessing, or appointment, the same is commanded in his word to be used, and has also a promise of blessing annexed to the right use thereof. To use the instance before made for explanation sake: the bread in the Lord's supper, has this power and property given it by Christ, to seal and signify to every believing receiver the body of Christ; and by this property given it, it is available to this purpose; though it be a thing above the common and natural use of bread; and thereupon we have warrant from Christ's own commandment, ordinance, and example so to use it. But in the whole body of the Scripture, there is not the like commandment to use the words of charms for the effecting of wonders, much less the like promise of blessing upon the same so used: therefore the conclusion is, that God has given no such power to them in special.

If it be asked then, what they are, and to what they serve? I answer, they are no better than the devil's sacraments and watchwords, to cause him to do some strange work. For the enchanter has relation in his mind to the devil, whose help he has at hand by covenant either open or secret; or at least some superstitious opinion of the force of the words, which is a preparation to a covenant.

The truth of this doctrine, however it be thus made manifest, yet it finds not general entertainment at all men's hands. For there are and have been some learned men, in all ages, who maintained the contrary, both by word and writing; and namely, that there is great virtue and power in words pronounced in time and place, to effect strange things. For proof whereof they allege these reasons.

First, that the bare conceit and imagination of man is of great force to do strange things; and therefore words expressed much more. The ground of the reason is naught. Imagination is nothing else but a strong conceit of the mind touching any thing, whatever it be, and by reason of the communion that is between the body and soul being together, it is of great force to work within the man that imagines diversely, and to cause alteration in himself, which may tend either to the hurt or to the good of his own body. Yet imagination has no force out of a man to affect or hurt another. A man (conceiving desperately of his own estate) by the strength of imagination may kill himself; but the same conceit, be it never so strong, cannot hurt his neighbor. For it is no more than Caesar's image upon his coin, which serves only to represent Caesar. So imagination is nothing but the representation of some thing in the mind by conceit, and therefore as the person of Caesar is nothing hurt though his image be defaced; so when we conceive of men in our minds, though never so badly and maliciously, yet all is of no force to hurt or annoy them, either in person or state.

Secondly, they allege that witches by malicious and wry looks in anger and displeasure may and do hurt those upon whom they look, whether they be men or other creatures. And it is an old received opinion, that in malicious and ill disposed persons, there proceed out of the eye with the beams, noxious and malignant spirits, which infect the air, and do poison or kill, not only them with whom they are daily conversant, but others also whose company they frequent, of what age, strength, and complexion soever they be. But the opinion is as foolish as it is old: for it is as much against nature that such virtue should proceed out of the eye, or such spirits break out of the nerves to the party hated, as it is for the blood of the body, of itself, to gush out of the veins.

Yet for the ratifying of this opinion they allege that which is written in Genesis 30:37, where Jacob laid speckled rods before the sheep in their watering troughs, and that by God's appointment, for this end, that they might bring forth parti-colored lambs. I answer, that was not a work of sight, but a special and extraordinary work of God's providence upon Jacob in his necessity, as we may plainly see in the chapter next following (verse 9 and 11). Indeed it was taught Jacob by God himself. And if it had been an ordinary work, doubtless the gates thereof being so good, Jacob would have done it again afterward; but we never read that he did it again. And be it granted it were a natural work, yet it cannot prove witching by sight, because the sheep received into their eyes the species and resemblance of the rods, which is according to nature; whereas in fascination or bewitching by sight, malignant spirits should not be received in, but sent forth of the eye, which is against nature.

Indeed, but the Basilisk or Cockatrice does kill man and beast with his breath and sight; indeed, the wolf takes away the voice of such as he suddenly meets with and beholds, and why may not wicked men or women do the like? Indeed it is a thing received by common error, and held of some for a truth; but no experience of any man has yet been brought for the proof thereof, and therefore it is to be reputed as fabulous. Thus much in probability may be thought (if the allegation should be true) that the Basilisk being possessed of a thick poison, may by his breath send forth some gross venomous vapors, and thereby infect the air, and poison the thing that is near to him. And that the sudden and unexpected beholding of the venomous Cockatrice, or the ravenous wolf (being creatures in their kind fearful, especially to those that are not acquainted with them) may cause present astonishment, and consequently peril of death. But that this should be done by the eyes of these creatures only, in manner aforesaid, it is not credible; and therefore authors have upon good ground denied it as being confirmed neither by reason, nor experience.

Thirdly, they reason thus: enchanters by whispering of words in charms can stay the stinging and poisoning of serpents. For so David in effect speaks; that the voice of the Charmer charms the serpent (Psalm 58:5). It may seem therefore that there is no small force in words for the effecting of strange works. It must be granted that the charmer may enchant the serpent: but how? Not by virtue of the words in the charm, but by the power of the devil, who then is stirred up, when the charm is repeated, to do the thing intended. The truth of this answer appears by the words of the text, as they are read in the original, that the enchanter joins societies very cunningly, namely, with the devil. Now these societies between Satan and the Charmer are the very ground of the work upon the serpent: which work, upon confederacy formerly made, is done by the devil; and the words of the charm are no more but the enchanter's signal or watchword, to occasion him to it. And let any other man repeat the same words a thousand times, that either is not thus confederate with Satan, or has not a superstitious opinion of charms, and all his labor will be in vain.

Fourthly, the word of God is of great force in the hearts of men to convert and change them, as it is uttered by the mouth of mortal man. And this force is not in the man by whom it is spoken; where then should it be, but in the [illegible]? And if in the words, why may not other words be of like [illegible] being uttered by man? The power of God's word comes not from this, that it is a word, and barely uttered out of the mouth of a man: for so it is a dead letter. But it proceeds from the powerful operation of the Spirit, annexed by God's promise to it, when it is uttered, read, and conceived — which operation if it were taken away, the word might be preached a thousand years together, without any fruit or effect, either to salvation or condemnation.

The word of God is powerful by the concurrence of the work of the Spirit, not in all things: as for example, in raising winds and tempests, in infecting the air, in killing and annoying men or other creatures. But in the conversion of sinners, in gathering the elect, and in confirming those that are called — and this power it has also by his special blessing and appointment.

3. Furthermore, the same word is not of power, when it is barely read, heard, or spoken, unless it is also conceived in the understanding, received with reverence, treasured up in the memory, and mingled with faith in the heart: whereas the bare reading and muttering over the words of a charm by an enchanter, though in an unknown tongue, in rude and barbarous words, is sufficient to procure the working of wonders.

Now, though the word of God is in itself pure, and serves to excellent purpose, as has been said, yet by the way we may remember: that as it is with all things that are most precious, nothing is so excellent in its kind, which may not be abused; so it is with this heavenly word: for it is and may be made a charm two ways. First, when some part of it is indeed used for a charm. Thus many texts of Scripture, both in Latin and other languages, have been abused by enchanters, as might easily be shown. Secondly, when it is heard, read, recited, or made a matter of prayer without understanding. And thus the ignorant man, as much as in him lies, makes it a charm. For in his ordinary use thereof, he neither conceives, nor takes care to understand it, as lamentable experience teaches. Yet in neither of these is the very bare repeating of the word effectual. For as when a man hears or reads it, unless the Spirit of God enlightens his heart, it is to no purpose; so when it is made the matter of a spell, nothing will be effected, unless the devil either by confederacy, or superstitious conceit be drawn to confer his help in the point, for his own advantage.

However, of all enchantments these are the most dishonorable to God, most acceptable to Satan, and most hurtful to the charmer, which are made of the Scriptures. For besides the sin of witchcraft in the charming, this inconvenience [illegible], that Satan procures more credit to one of these, than to twenty others, because the words are Scripture; thereby cloaking his mischievous practices under the color of holiness, and so confirming the truth of that which the Holy Spirit says, that when he works most deceitfully, he transforms himself into an angel of light (2 Corinthians 11:14). He knows well, that ordinary words seem nothing to some men, therefore he teaches and suggests phrases and sentences out of the word, for such ungodly ends, that even the grace of them fetched from the Scriptures, may make them [illegible]. Therefore let every one that is endued with grace and knowledge, duly consider this with himself: cannot God's word be effectual, when it is used to edification, unless the work of his own Spirit accompanies the same? Then surely it is impossible, that the same which is holy, being used to an evil end, should be powerful, except the devil affords his help for the effecting thereof. To conclude therefore, let men say what they will, the truth is this, that words of enchantment, be they never so holy or profane, either by way of cursing or blessing, have no power of themselves to the producing of strange works: but are (as has been said) only diabolical signs, admonishing the devil of some wickedness intended and desired, which he through his power must cause to be done.

And thus much of enchantment standing upon the practice of wonders by a charm.

To this head of enchantment, sundry other practices of witches are to be referred, the chief of which are these.

First, the using and making of characters, images, or figures, specially the framing of circles, for this end to work wonders by them. As, to draw the picture of a child, or man, or other creature in clay, or wax, and to bury the same in the ground, or to hide it in some secret place, or to burn it in the fire, thereby intending to hurt or kill the party resembled. Again, to make an impression into the said picture, by pricking or gashing the heart or any other place, with intent to procure dangerous or deadly pains to the same parts. This is a mere practice of enchantment, and the making of the image, and using of it to this end, is in virtue a charm, though no words be used. For the bare picture has no more power of itself to hurt the body represented, than bare words. All that is done comes by the work of the devil, who alone by the using of the picture in that sort, is occasioned so or so, to work the party's destruction.

Secondly, here we may refer the using of amulets, that is, remedies and preservatives against enchantments, sorceries, and bewitchings, made of herbs or some such things, and hung about the neck for that end.

Thirdly, the using of exorcisms, that is, certain set forms of words used in way of adjuration, for some extraordinary end. A practice usual in the Church of Rome, whereby the priest conjures the salt, holy water, cream, spittle, oil, palms, and so on, all which are in truth mere enchantments. For however the Council of Trent has ratified them by their decrees, and so commended them to general use within the compass of the Popish Church; yet they have in them no power or ability of blessing or cursing, either by nature, or God's appointment.

Fourthly, in this number we reckon the using of the name Jesus, to drive away the devil, or to prevent witchcraft; a common practice among the ignorant. Wherein the wonderful malice of Satan betrays itself, in making the ignorant people think that Christ is a conjurer, and that there is virtue in the naming of his name, to do some strange thing. Whereas the truth is, he cares neither for this name, nor for all the names of God, if a man goes no further than the bare repeating of them; but rather delights to see them so abused and disgraced. And upon this it is, that in all conjurations, when he is raised by the sorcerer, he is willing to be adjured by all the holy names of God that are in the Scripture, to the end, that he may the more deeply seduce his own instruments, and make them to think that these holy names will bind him, and force him to yield to their desires in the particular, when indeed there is no such matter. Which point thoroughly considered, may admonish us to take special heed of these cunning glosses and devilish insinuations, whereby he intends to delude us; always remembering, that the Apostles themselves, to whom the power of working miracles was given, did never acknowledge the work to be done by the name of Jesus, but as Saint Peter affirms, through faith in his name (Acts 3:6, 16).

Fifthly, the crossing of the body, to this end, that we may be blessed from the devil. A thing usual even of latter times, specially in Popery; wherein the cross carries the very nature of a charm, and the use of it in this manner, a practice of enchantment. For God has given no such virtue to a cross, either by creation, or special privilege and appointment.

Sixthly, the scratching of a witch to discover the witch. For it is a means which has no warrant or power thereunto, either by the word of God, or from nature, but only from the devil; who if he yields either at crossing, or scratching, he does it willingly, and not by compulsion, that he may feed his instrument with a false faith and a superstitious conceit, to the dishonor of God, and their own overthrow. In a word, look whatever actions, gestures, signs, rites, and ceremonies are used by men or women to work wonders, having no power to effect the same, either by creation and nature, or by special appointment from God, they must all be referred to this head, and reckoned for charms.

The use. Now considering that all kinds of charms are the devil's watchwords to cause him to work the wonder, and have no virtue in them, be the words wherein they are conceived never so good: hereby we must be admonished, to take heed of the use of them, and all other unlawful ceremonies, both in respect of their forms, be they praises or prayers, or imprecations; as also in regard of their ends, be they never so good in outward appearance. But alas! the more lamentable is the case, charming is in as great request as medicine, and charmers more sought to than physicians in time of need. There be charms for all conditions and ages of men, for diverse kinds of creatures, indeed for every disease; as for headache, toothache, stitches, and such like. Nevertheless, however some have subjected themselves to such base and ungodly means, yet the use thereof by the mercy of God, has not been universal. And those that have sought for help, are to be advised in the fear of God, to repent of this their sin, and to take a better course. Let them rightly consider, that they have heretofore depended upon Satan for help, and consequently have dishonored God, and renounced lawful means sanctified by him, which should not have been done in case of the greatest worldly gain. For no man may do evil, that good may come of it.

But they that use the help of charmers, and consult with wise men, are wont to allege something in defense or excuse of their practice.

First, that they for their part, mean no hurt, they know no evil by the man whom they seek to, they only send to him, and he does them good, how, and in what manner they regard not. Answer 1. Indeed many be ignorant of the enchanter's courses. But in cases of loss and hindrance, men ought not only to inquire the means, but to weigh and consider the warrantableness thereof, otherwise they do not that they do of faith, and so are guilty of sin before God (Romans 14, last verse). Answer 2. Put the case they themselves mean no hurt, yet in this action they do hurt to themselves, by reposing trust in things, which upon better consideration they shall find to be dishonorable, and therefore hateful to God.

Secondly, they allege: we go to the physician for counsel, we take his recipe, but we know not what it means; yet we use it, and find benefit; if this be lawful, why may we not as well take benefit by the wise man, whose courses we be ignorant of? Answer 1. Medicine used in time and place, is a worthy ordinance of God, and therefore being rightly used, God gives his blessing to it. But for enchantment it was never sanctified by God, and therefore cannot be used in any assurance of his blessing. Answer 2. The physician's recipe being a composition and mixture of natural things, though a man knows it not, yet he takes it into his stomach, or applies it to his body, and sensibly perceives the virtue and efficacy thereof in the working: whereas the charmer's course consists of words, which neither are known in themselves, nor are manifest in their use to sense or understanding. And hereby it is plain, there is not the same reason of medicine and charms: the one having a sensible operation by virtue given it of God; the other insensible, and wrought above ordinary means by the work of Satan.

Thirdly, they allege, God is merciful, and he has provided a salve for every sore, they have used other means, but they have not succeeded, and what should they do more, may they not in extremity repair to the enchanter, and see what he can do for them, rather than their goods and cattle should be lost and spoiled? Answer 1. It were better for you to endure the loss, indeed to live and die in any sickness, than to tempt God by seeking help at charmers' hands: for their help is dangerous, and comes from the devil; whereupon if you rest yourselves, you join league with him, and so hazard eternally the safety both of bodies and souls. Answer 2. Use good means allowed of God, and when they have been used often without success, proceed not to other courses, but refer yourselves to God, and say with Job, The Lord has given, and the Lord has taken away: blessed be the name of the Lord (Job 1:21). And thus much of enchanting, the first part of Operative Witchcraft.

Sect. 2.

The second part is Juggling. Juggling is the deluding of the eye with some strange sleight done above the ordinary course of nature. In this description there are two points necessarily required in the point of Juggling, delusion of the eye, and extraordinary sleight.

Delusion is then performed, when a man is made to think he sees that, which indeed he sees not. And this is done by the operation of the devil diversely, but especially three ways. First, by corrupting the humor of the eye, which is the next instrument of sight. Secondly, by altering the air, which is the means by which the object or species is carried to the eye. Thirdly, by altering and changing the object, that is, the thing seen, or whereon a man looks.

This deluding of the sense is noted by Paul, Galatians 3:1. O foolish Galatians, who has bewitched you? Here the Spirit of God [reconstructed: uses] a word borrowed from this kind of sorcerers, which in full meaning signifies thus much: who has deluded your eyes, and caused you to think you see that which you see not. As if he should have said, Look as the juggler, by his devilish art, deludes the outward eye, and makes men think they see that which indeed they do not: even so the false Apostles, by their erroneous doctrine, have deluded the eyes of your minds, and have caused you, Galatians, to judge that to be the word of God which is not, and that to be truth which is error and falsehood. Paul gives us to understand by the very phrase used, that there is such a kind of juggling as is able to deceive the eye: for otherwise his comparison would not hold.

The second thing required in juggling is a sleight done above the order and course of nature. This is the point which makes those conveyances to be witchcraft. For if they were within the compass of nature, they could not be rightly [reconstructed: termed] and reputed sorceries; considering that diverse men, by reason of the agility of their bodies and sleight of their hands, are able to work diverse feats which seem strange to the beholders, and yet not meddle with witchcraft. Again, some by the lawful art of optics may show strange and admirable things by means of light and darkness, and yet may be free from imputation of magical work; because they keep themselves wholly within the power and practice of nature. But sleights done over and above delusion must pass the ordinary bounds and precincts of nature, and so are made points of witchcraft. One memorable example, for the clearer manifestation of this point, we have in the Scripture, by name in the 7, 8, and 9 chapters of Exodus, where Moses and Aaron worked wonders before Pharaoh, turning the rod into a serpent, and water into blood, with many other such like. Now Jannes and Jambres (for so Paul calls them, 2 Timothy 3:8), the magicians of Egypt, did work the same miracles which Moses and Aaron had done: but here was the difference — Moses made true creatures, and worked true miracles, whereas they did all in appearance and outward show. For theirs were not true real actions, but only magical illusions, worked by the sleight and subtlety of the devil, in the practice of juggling.

And because some think that the serpents and frogs caused by the magicians were true creatures, and all their other works as really and truly done as those which Moses and Aaron did, I will here stand a little to show and prove the contrary, that they were only in show and appearance, and not in deed and truth.

First then, if the frogs and serpents caused by Jannes and Jambres were true creatures indeed, and their other sleights true and real works, then they were made and caused either by the devil, or by God himself: for no man of himself can make a rod to become a true serpent. But this was done neither by the devil, nor by God, as shall appear in the sequel.

They were not done by the devil; because the devil cannot make a true creature, either serpent or frog.

How does that appear? To make a true creature of any sort, by producing the same out of the causes, is a work serving to continue the creation, and is indeed a kind of creation. Now the devil, as he cannot create a thing at the first, so he is not able to continue the same by a new creation: that being a property belonging to God only. For better conceiving of this, we must know that God creates two ways: either primarily in the beginning, when he made all things of nothing (Genesis 1:1), or secondarily, in the government of the world, when he produces a true creature in a true miracle; yet not making it of nothing (as he did in the beginning) but producing it by ministering and informing the matter immediately by himself, without the aid of ordinary means and instruments appointed after the creation. The former is creation properly called; the latter a continuance thereof. Both of these God has reserved to himself, as incommunicable to any creature. As for the succession and propagation of creatures in their kinds, as of men, beasts, birds, fishes, etc., it is only a continuation of the creatures in their kinds, and is worked by ordinary means of generation; but is no continuance of the work of creation. And the devil by his power may make counterfeits of the true creatures of God, but neither by creating them, nor by continuing their creation; these two being works peculiar and proper to the Deity alone.

Again, if the devil could turn a rod into a true serpent, and water into blood indeed, then his power should be equal to the power of the Son of God himself. For the first miracle that he worked was the turning of water into wine (John 2). And that was no greater a work than the turning of water into blood, or a rod into a serpent. But this were most horrible blasphemy, to match the devil with the Son of God, and his finite power with the power of the Godhead, by which miracles are worked. And the truth is, Satan can work no true miracles; neither does the text import that the magicians did that which they did by miracle, but by enchantment and sorcery (Exodus 7:11, 22; 8:7).

In the second place, I affirm that God did not create these creatures, or cause the works of the magicians to be effected. And this is proved by the words of Paul (2 Timothy 3:8), who says that Jannes and Jambres, which did these works, withstood Moses and Aaron, whom God had sent, and by whom he worked. If then God had worked with the magicians also, he should have been against himself, yea, he should have worked both ways, for himself, and against himself, and consequently should have impeached his own glory, for the manifestation of which he worked miracles by Moses and Aaron; which we may not once think of God. Seeing therefore that these serpents, if they were true creatures, were not created either by Satan, because he could not, or by God himself, because he would not; it must needs remain that they, and all other the magicians' works, were mere illusions, and not otherwise.

Yet for the further clearing of the matter in hand: the text itself yields sundry reasons to prove that these acts of the sorcerers were but appearances, and not things really produced.

First, they that cannot do a lesser thing, cannot possibly do a greater. Now Moses shows that the Egyptian Enchanters could not do a lesser thing than the turning of rods into true serpents, or waters into blood. For they could not by all their power and skill, preserve themselves from the plagues of Egypt, as the botch and other judgments (Exodus 9:11), which was a more easy thing, than to make or change a creature. In fact, they were not able to bring forth lice by their enchantment, which seemed to be the least miracle, but acknowledged that to be the finger of God (Exodus 8:18-19).

Secondly, the text says, that Aaron's serpent devoured their serpents (Exodus 7:12), and from this it follows, that theirs could not be true creatures. For in all likelihood they were all of the same kind, and of like bigness, at least in appearance. And it was never seen, that one creature should receive into itself another creature of equal bigness, with preservation of itself. Neither has it been observed ordinarily, that one creature should devour another of the same kind. It was therefore a work of God's secret power in the true serpent, whereby he would show that the other were not true and real, but formal and imaginary.

Thirdly, if the Magicians had been able to have made true frogs and serpents, then by the same power they might have removed those which Moses brought: for the like ability is required in both. Yet this they could not do, but were obliged to entreat Moses, to pray for their removal. So says the text, Then Pharaoh called for Moses and Aaron, and said, Pray, etc. (Exodus 8:8).

Lastly, the frogs which Moses caused, when they were removed, being gathered on heaps, caused great corruption, and the whole land stank of them (Exodus 8:14). Again, the water turned into blood, made the fish in the river to die, and the water to stink, so that the Egyptians could not drink of the water of the river (Exodus 7:21). But we read of no such effect of the frogs and waters of the Enchanters, which doubtless would have followed as well as the other, if both had been true and real creatures. It remains therefore, that these were but mere appearances and juggling tricks, and the sorcerers themselves jugglers, indeed all their works but sleights, caused by the power and subtlety of Satan, and no true works, as has been said. Thus I have declared the whole nature, grounds, and kinds of this damnable art.