Chapter 5: The Witch Described

Having in the former part of this Treatise opened the nature of Witchcraft, and thereby made way for the better understanding of this Judicial Law of Moses, I come now to show who is the practitioner thereof, whom the Text principally aims at, namely, the Witch, whether man or woman.

A witch is a Magician, who either by open or secret league, wittingly and willingly, consents to use the aid and assistance of the Devil, in the working of wonders.

First, I call the Witch [a Magician] to show what kind of person this is: to wit, such a one as does profess and practice Witchcraft. For a Magician is a professor and practitioner of this art, as may appear, Acts 8:9, where Simon a Witch of Samaria is called Magus, or Simon the Magician.

Again, in this general term, I comprehend both sexes or kinds of persons, men and women, excluding neither from being Witches. A point the rather to be remembered, because Moses in this place setting down a Judicial [reconstructed: Law] against Witches, uses a word of the feminine gender [Mecasbephah] which in English properly signifies, a woman Witch: whereupon some might gather, that women only were Witches. However Moses in this word exempts not the male, but only uses a notion referring to the female, for good causes; principally for these two.

First, to give us to understand, that the woman being the weaker sex, is sooner entangled by the devil's illusions with this damnable art, than the man. And in all ages it is found true by experience, that the devil has more easily and more often prevailed with women, than with men. Hence it was, that the Hebrews of ancient times, used it for a proverb, The more women, the more witches: His first temptation in the beginning, was with Eve a woman, and since he pursues his practice accordingly, as making most for his advantage. For where he finds easiest entrance, and best entertainment, there will he most often resort.

Secondly, to take away all exception of punishment from any party that shall practice this trade, and to show that weakness cannot exempt the Witch from death. For in all reason, if any might allege infirmity, and plead for favor, it were the woman, who is weaker than the man. But the Lord says, if any person of either sex among his people, be found to have entered covenant with Satan, and become a practitioner of Sorcery, though it be a woman and the weaker vessel, she shall not escape, she shall not be suffered to live, she must die the death. And though weakness in other cases, may lessen both the crime and the punishment, yet in this it shall take no place.

The second point in the description, is consenting to use the help of the devil, either by open or secret league, wittingly and willingly: wherein stands the very thing, that makes a Witch to be a Witch: The yielding of consent upon covenant. By which clause, two sorts of people are expressly excluded from being Witches. First, such as are tainted with frenzy or madness, or are through weakness of the brain deluded by the devil. For these, though they may be said after a sort to have society with Satan, or rather he with them, yet they cannot give their consent to use his aid truly, but only in imagination; with the true Witch it is far otherwise. Secondly, all such superstitious persons, men or women, as use Charms and Enchantments for the effecting of anything upon a superstitious and erroneous persuasion, that the Charms have virtue in them to do such things, not knowing that it is the action of the devil by those means; but thinking that God has put virtue into them, as he has done into herbs for medicine. Of such persons we [reconstructed: have] (no doubt) abundance in this our land, who though they deal wickedly and sin grievously in using Charms, yet because they intend not to join league with the devil, either secretly, or formally, they are not to be counted Witches. Nevertheless, they are to be advised in the meantime, that their estate is fearful. For their present ungodly practices have prepared them already to this cursed trade, and may bring them in time to be the rankest Witches that can be. Therefore I advise all ignorant persons, that know not God nor the Scriptures, to take heed and beware of this dangerous evil, the use of Charms. For if they be once convinced in their consciences, and know that God has given no power to such means, and yet shall use them, assuredly they do in effect consent to the devil to be helped by him, and thereupon are joined in confederacy with him in the confidence of their own hearts, and so are become Witches.

The third and last thing in the description, is the end of Witchcraft; The working of wonders. Wonders are wrought three ways (as has been shown,) either by Divination, or by Enchantment, or by Juggling: and to one of these three heads, [reconstructed: feats] and practices of Witchcraft [reconstructed: are] to be referred.

Now if any man doubt, whether there be such Witches indeed as have been described, let him remember, that beside experience in all ages and countries, we have also sundry examples of them even in the Scriptures.

In the Old Testament we read of Balaam (Numbers 23), who though he be called a Prophet, because he was so reputed of men, yet indeed he was a notorious Witch, both by profession and practice, and would have shown his cunning in that kind upon the Israelites, if God had not [reconstructed: hindered] him against his will. Of the same kind were the Enchanters of Egypt (Exodus 7), the Witches of Persia (Daniel 2), and the Pythoness of Endor, known for a renowned Sorcerer over all Israel, and therefore Saul's servants being asked, could presently tell of her, as we read (1 Samuel 28).

In the New Testament, mention is made of Simon, whose name declared his profession; his name was Magus, and the text says, that he used Witchcraft, and bewitched the people of Samaria, calling himself a great man (Acts 8:9). From where it was that after his death, there was a statue set up in Rome in honor of him in the days of Claudius Caesar, with this inscription; Simoni Deo sancto. And it is not unlike, but Bar-jesus the false prophet at Paphos, was a man addicted to the practices of Witchcraft, and for that cause was called by a kind of excellency, Elymas the Magician (Acts 13:6-8), that is, the great or famous Sorcerer. Lastly, the Pythoness at Philippi, that got her master much advantage by divining (Acts 16:16). And all these used the help of the devil, for the working of wonders.

Of Witches there be two sorts: The bad Witch, and the good Witch: for so they are commonly called.

The bad witch is he or she that has consented in league with the Devil, to use his help, for the doing of hurt only, as to strike and afflict the bodies of men, women, children, and cattle with diseases, and with death itself: so likewise to raise tempests, by sea and by land, etc. This is commonly called the binding witch.

The good witch is he or she that by consent in a league with the devil, does use his help, for the doing of good only. This cannot hurt, torment, curse, or kill, but only heal and cure the hurts inflicted upon men or cattle, by bad witches. For as they can do no good, but only hurt; so this can do no hurt, but good only. And this is that order which the Devil has set in his kingdom, appointing to several persons their several offices and charges. And the good witch is commonly termed the unbinding witch.

Now however both these be evil, yet of the two, the more horrible and [reconstructed: detestable] monster is the good witch: for in whatever place there be any bad witches that hurt only, there also the Devil has his good ones, who are better known than the bad, being commonly called wise men, or wise women. This will appear by experience in most places in these countries. For let a man's child, friend, or cattle be taken with some sore sickness, or strangely tormented with some rare and unknown disease, the first thing he does, is to bethink himself and inquire after some wise man or wise woman, and there he sends and goes for help. When he comes, he first tells him the state of the sick man: the witch then being certified of the disease, prescribes either charms of words to be used over him, or other such counterfeit means, wherein there is no virtue; being nothing else but the devil's sacraments, to cause him to do the cure, if it come by witchcraft. Well, the means are received, applied, and used, the sick party accordingly recovers, and the conclusion of all is, the usual acclamation; Oh happy is the day, that ever I met with such a man or woman to help me!

Here observe, that both have a stroke in this action: the bad witch hurt him, the good heals him; but the truth is, the latter has done him a thousand fold more harm than the former. For the one did only hurt the body, but the devil by means of the other, though he have left the body in good plight, yet he has laid fast hold on the soul, and by curing the body, has killed that. And the party thus cured, cannot say with David: The Lord is my helper; but the Devil is my helper; for by him he is cured. Of both these kinds of witches the present law of Moses must be understood.

This point well considered, yields matter both of instruction and practice.

Of instruction, in that it shows the cunning and crafty dealing of Satan, who afflicts and torments the body for the gain of the soul. And for that purpose has so ordered his instruments, that the bad witch gives the occasion, by annoying the body or goods; and the good immediately accomplishes his desire, by entangling the soul in the bands of error, ignorance, and false faith. Again, this shows the blindness of natural corruption, especially in ignorant and superstitious people. It is their nature to abhor hurtful persons, such as bad witches be, and to count them execrable; but those that do them good, they honor and reverence as wise men and women, yea seek and [illegible] to them in times of extremity, though of all persons in the world they be most odious: and Satan in them [illegible] the greatest friend, when he is most like himself, and intends greatest mischief. Let all ignorant persons be advised hereof in time, to take heed to themselves, and learn to know God and his word, that by light from there they may better discern the subtle practices of Satan and his instruments.

For matter of practice; hence we learn our duty, to abhor the wizard, as the most pernicious enemy of our salvation, the most effective instrument of destroying our souls, and of building up the devil's kingdom; yea, as the greatest enemy to God's name, worship, and glory, that is in the world, next to Satan himself. Of this sort was Simon Magus, who by doing strange cures and works, made the people of Samaria to take him for some great man, who wrought by the mighty power of God, whereas he did all by the devil. He therefore being a good witch, did more hurt in seducing the people of God, than Balaam a bad one could with all his curses. And we must remember that the Lord has set a law upon the witch's head, he must not live, and if death be due to any, then a thousand deaths of right belong to the good witch.

But the patrons of witches endeavor to delude the true interpretation of that law. For by a witch (say they) we must understand a poisoner, and they allege for that purpose the 70 interpreters, who translate the original word [Mecashephah] by [illegible], which signifies a poisoner.

I answer: First; the word used by the 70 interpreters signifies indeed so much, yet not that only, but also a witch in general, as may appear in sundry places of Scripture. The Apostle, reckoning up witchcraft among the works of the flesh (Galatians 5:10), uses the Greek word [illegible], not for poisoning, but for all magical arts, as Jerome testifies upon the place. And that it must necessarily be so translated, it is evident, because in the next verse murder is termed another work of the flesh, under which, poisoning and all other kinds of killing are comprehended. And the same word is used in the like sense, Revelation 21:8 and 22:15.

Again, the word [Mecashephah] which Moses uses, is ascribed to the enchanters of Egypt, in chapters 7, 8, and 9 of Exodus; and to the wise men of Babylon (Daniel 2), who are also called [illegible] in the translation of the Seventy: and both sorts of them were witches and sorcerers. The kings of Egypt and Babylon used these [Mecashephim] for sundry purposes, and made them of their counsel; and if they had been according to this allegation, poisoners, it is not likely they would have so fitted the humors of those two princes, Pharaoh and Nebuchadnezzar, much less that they would have so ordinarily required their presence and assistance, in the business there mentioned.

Thirdly, there is a peremptory law against the willful murderer (Numbers 35:31), that he should be put to death, and that no recompense should be taken for his life. In which place all poisoners are condemned, because they are willful murderers. Now if here in Exodus, by [Mecashephah] we should understand a poisoner, then there should be one and the same law twice propounded for the same thing, which is not like: and therefore the word used by Moses in this text, signifies not a poisoner properly, but a witch.