Wednesday, June 29, 2011

"But especially the blessing Witch" ("The Good Witch Must Also Die", Part Three)

Here is how William Perkins ends his Discourse of the Damned Art of Witchcraft (this is Part Three of a series; if you are just tuning in, there are links to the first two parts at the bottom of this post):

Everie seducer in the Church, whose practise was to draw men from the true God to the worship of Idols, though it were a mans owne sonne or daughter, wife or friend, by the peremptorie decree and commandment of God, was at no hand to be spared or pitied, but the hand of the witnesse first, and then the hands of all the people must bee upon him, to kill him, Deut. 13.6.9.

If this be so, no Witches convicted ought to escape the sword of the Magistrate; for they are the most notorious seducers of all others. When they be once intangled with the Devils league, they labour to inure their dearest friends and posterity, in their cursed and abominable practises: that they may bee the more easily drawne into the same confederacie, wherewith they themselves are united unto Sathan. I might here alleadge, that they deserve death because many of them be murtherers, but I stand not upon that instance, because I hold in the general that Witches are not to be suffered to lieu, though they doe no hurt either to man or other creatures, and that by vertue of Moses lawe, onely for their leagues sake, whereby they become rebels to God, Idolaters and seducers, as now hath been shewed.

Yet not with standing all that hath been said, many things are brought in defense of them, by such as be their friends and welwillers. First, it is said, that the hurt that is done, comes not from the Witch, but from the devil; he deserves the blame because it is his worke, and she is not to die for his sinne. Answ. Let it be granted, that the Witch is not the author of the evil that is done, yet she is a confederate and partner with the devil in the fact, and so the lawe takes hold on her. See it in a familiar comparison. A company of men conspire together in a robbery, by common consent some stand in open place to espie out the bootie, and to give the watch-word, others are set about the passage, privily to rush upon the man, and to spoyle him of his goods. In this case what saith the law? The Parties that gave the watchword, though they did nothing to the man, yet beeing accessories and abettors to the robbery by consent, they are theeues, and liable to condemnation and execution, as well as the principalls. Even so stands the case with the Witch.

In the working of wonders, and in all mischeivous practises, he or shee is partaker with the devil by consent of covenant: the Witch onely useth the watchword in some charme or otherwise, and doth no more; the devil upon notice given by the Charme, takes his opportunities, and works the mischief. He is the principall agent, but the other yieldeth help, and is rightly liable to punishment. The reason is, because if the devil were not stirred up, and provoked by the Witch, he would never do so much hurt as he doth. He had never appeared in Samuels likenes had he not been sollicited by the Witch of Endor. He would not have caused counterfeit serpents and frogges to appeare in Egypt, but for Jannes and Jambres, and other Inchanters. And in this age there would not in likelihood be so much hurt and hindrance procured unto men, and other creatures by his meanes, but for the instigation of ill disposed persons, that have fellowship and societie with him.

Againe, they object, that Witches convicted either repent, or repent not: If they repent, then God pardoneth their sinne, and why should not the Magistrate as well save their bodies, and let them live, as God doth their soules. If they do not repent, then it is a dangerous thing for the Magistrate to put them to death: for by this meanes he kills the bodie, and casts the soule to hell. Answ. All Witches judicially and lawfully convicted, ought to have space of repentance granted unto them, wherein they may be instructed and exhorted, and then afterward executed. For it is possible for them to be saved by Gods mercie, though they have denied him. Secondly, the Magistrate must execute justice upon malefactors lawfully convicted, whether they repent or not. For God approoveth the just execution of judgment upon men without respect to their repentance: neither must their impenitencie hinder the execution of Justice. When the people of Israel had committed Idolatrie in worshipping the golden calfe, Moses did not expect their repentance, and in the meane while forbeare the punishment, but he and the Levites presently tooke their swords, and slew them, and the Lord approoved their course of proceeding, Exod.32.28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman, Phineas in zeale of Gods glorie, executed judgement on the both, without any respect unto their repentáce, Numb.25.8. and is therefore commended, Psa. 106. 30.

Warres are a worthy ordinance of God, and yet no Prince could ever attempt the same lawfully, if every souldier in the field should stay the killing of his enemie, upon expectation of his repentance. And whereas they say, that by executing an impenitent Witch, the Magistrate casteth away the soule; we must know, that the end of execution by the Magistrate is not the damnation of the malefactors soule, but that fin may be punished that others may beware of the like crimes and offences, and that the wicked might be taken away from among Gods people. But some Witches there be that cannot bee convicted of killing any: what shall become of them? Ans. As the killing Witch must die by another law, though he were no Witch; so the healing and harmelesse Witch must die by this Law, though he kill not, onely for covenant made with Sathan.

For this must alwaies be remembred as a conclusion, that by Witches we understand not those onely which kill and torment; but all Diviners, Charmers, Juglers, all Wizzards commonly called wise men and wise women; yea, whosoever doe any thing (knowing what they do) which cannot be effected by nature or art; and in the same number we reckon all good Witches, which do no hurt but good, which do not spoile and destroy, but save and deliver. All these come under this sentence of Moses, because they deny God, and are confederates with Sathan. By the lawes of England the theise is executed for stealing, and we thinke it just and profitable; but it were a thousand times better for the land, if all witches, but especially the blessing Witch might suffer death.

For the theife by his stealing, and the hurtfull Inchanter by charming, bring hinderance and hurt to the bodies and goods of men; but these are the right hand of the Devil, by which he taketh and destroyeth the soules of men. Men doe most commonly hate and spitte at the damnifying Sorcerer, as unworthy to live among them; whereas the other is so deare unto them, that they hold themselves and their country blessed, that have him among them; they flie unto him in necessitie, they depend upon him as their God, and by this meanes thousands are carried away to their finall confusion. Death therefore is the just and deserved portion of the good Witch.


The above text is found on page 652 of the 1618 Cambridge edition of the Collected Works of William Perkins.

"The Good Witch Must Also Die"

"A thousand deaths of right belong to the good Witch." ("The Good Witch Must Also Die", Part Two)

This post is Part Two of the series "A Good Witch Must Also Die". Scroll down for links to other posts in this series as I get them out.

The following picks up immediately where the previous post left off. It is from Chapter Five of William Perkins' Discourse of the Damned Art of Witchcraft.

Here observe, that both have a stroke in this action: the bad Witch hurt him, the good healed him; but the truth is, the latter hath done him a thousand times more harme then the former. For the one did only hurt the body, but the devil by meanes of the other, though he have left the body in good plight, yet he hath laid fast hold on the soule, and by curing the body, hath 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 kindes of Witches the present Law of Moses must be understood. This point well considered, yieldeth matter both of instruction and practise. Of instruction, in that it shewes the cunning and crafty dealing of Satan, who afflicteth and tormenteth the body for the gaine of the foule. And for that purpose hath so ordered his instruments, that the bad Witch gives the occasion, by annoying the bodie or goods; and the good immediately accomplisheth his desire, by intangling the soule in the bands of errour, ignorance, and false faith. Againe, this sheweth the blindnesse of naturall corruption, specially in ignorant and superstitious people. It is their nature to abhorred hurtfull persons, such as bad Witches be, and to count them execrable; but those that doe them good, they honour and reverence as wise men and women, yea, seeke and sue unto them in times of extremitie, though of al persons in the world, they be most odious: and Satan in them seemes the greatest friend, when he is most like himselfe, and intendeth greatest mischiefe. Let all ignorant persons be advised here of in time, to take heed to themselves, and learne to knowe God and his word, that by light from thence they may better discerne of the subtill practises of Satan and his instruments.

For matter of practise; Hence we learne our dutie, to abhorre the Wizzard, as the most pernicious enemie of our salvation, the most effectuall instrument of destroying our soules, and of building up the devils kingdome: yea, as the greatest enemie to Gods name, worship, and glorie, that is in the world next to Sathan himselfe. Of this sort was Simon Magus, who by doing strange cures and workes, 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 beeing a good Witch, did more hurt in seducing the people of God, then Balaam a bad one could with all his curses. And we must remember that the Lord hath set a lawe upon the Witches head, he must not live, and if death be due to any, then a thousand deaths of right belong to the good Witch.

The text above is found on page 638 of the 1618 Cambridge edition of the Collected Works of William Perkins. Here is a direct link to an image of the original of that page, and here is a direct link to the table of contents for the entire work. And here is a link to the full text of Perkins' Discourse (scanned). Those three links go to pages that are part of the Cornell University Witchcraft Collection.

"The Good Witch Must Also Die"