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( Essex County Court Archives, Salem -- Witchcraft Vol. 1, no. 268 )
Howbeit we must here remember, that the promise of protection made vnto Gods children, is not absolute, but admitteth exception, as all other pro mises of temporall blessing doe, and that in this manner Thou shalt be par taker of this or that blessing, and this or that curse shall be remooued, if it be ex pedient Page 222 for thee but if for speciall causes to t e thy faith, and to exercise thy pa tience, I make deniall, thou must rest thy selfe in my good will and pleasure. Sarah Vibber upon her oath affirmed to the Jury of inquest that shee hath seen An Puddeater afflict Mary Warin Mary Walcot and the last night she together with goodwife Parker.
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Witchcraft 92 7
To this Question we answer affirma∣tiuely, that a man may. And for the ma∣nifestation of this point, the Remedies of Witch craft are to be considered. In the ha • dling whereof, I will proceede in this order. First, to set down the true, lawfull, and 〈…〉 allow¦ed and prescribed in the word. Second∣ly, the vnlawfull & superstitions meanes prescribed and practised in the Romish Church.
Lawfull Remedies of Witchcraft, be of two sorts; Preseruatiue, and Restora∣tiue. Preseruatiue are those, which keep a man from the hurt of Witchcraft. And these be of two sorts; either such as keepe safe the persons of men, or such as preserue the places of mens aboad.
For the persons of men, there is one soueraigne preseruatiue; And that is, to be within the couenant of grace, Page 220 made and confirmed in the Gospel by the blood of Christ, and that not out∣wardly in profession onely • , as all those be which are within the compasse of the Church, but truly and indeede as all the elect are. And a man is then in the couenant, when God of his grace in the vse of the meanes, giues him a true knowledge of the nature of it, and of conditions required in the same on both parts: and withall giues him a true and liuely faith, to apprehend and apply to himselfe the promise of God in Christ, touching remission of sinnes, and life euerlasting; yet further to shew forth his faith by the fruits of true re∣pentance, and new obedience. When a man in this manner comes to be brought within the couenant, and is in Christ, he then receiues assurance of Gods • auour, and to him belong the promises depending thereupon, to wit, not onely of the comfortable presence of Gods spirit, but of the presence and speciall protection of his holy Angels, to pitch their tents about him, to keepe him safe in soule and bodie, from the Page 221 power and malicious practises of Satan, and his members. The ground of this assistance is laide downe in the word, Psalm. 92. 10. He shall giue his Angels charge ouer thee, &c. And the speach of Balaam confirmeth the same, who when he was hired of Balac to curse Gods people, and had oftentimes assayed to doe it, but could not, at last he brake out into this confession, There is no witch∣craft against Iacob, nor sorcerie against Is∣rael ▪ (for so the words are to be read, ac∣cording to the true meaning, and cir∣cumstances of the text.) As if he should haue said, I was of thine opinion (O Ba∣lac) that Israel might be cursed, but after triall made, I found by good ex∣perience, that I could doe that people of God no hurt by mine Inchantments.
Howbeit we must here remember, that the promise of protection made vnto Gods children, is not absolute, but admitteth exception, as all other pro∣mises of temporall blessing doe, and that in this manner: Thou shalt be par∣taker of this or that blessing, and this or that curse shall be remooued, if it be ex∣pedient Page 222 for thee: but if for speciall causes to t •• e thy faith, and to exercise thy pa∣tience, I make deniall, thou must rest thy selfe 〈◊〉 in my good will and pleasure.
By warrant of this doctrine, a questi∣on commonly mooued, may be resol∣ued: Whether the seruant and child of God, may be bewitched or nor?
Out of that which hath beene said, I answer, he may; and that is plaine by the word. For by Gods permission, the holy bodie of Christ himselfe, was by Satan transported from place to place, Matth. 4. Righteous Iob was miserably afflicted in his bodie by the power of the deuill, and his children, who no doubt were Gods seruants, and brought vp in his feare, as their father was, were slaine by the same power. Yea, Christ himselfe testifieth, Luk. 13. 16. That a daughter of Abraham, that is, of the faith of Abraham, had beene troubled eighteene yeares with a spirit of infirmitie, which the deuill caused by bowing her bodie to∣gether, so as she could not lift her selfe vp. v. 11. And therefore whereas some Page 223 men are of this minde, that their faith is so strong, that all the Witches in the world, and all the deuills in hell cannot hurt them; they are much deceiued. This their faith is but a fond presumpti∣on, and no true faith. For no man in the earth can absolutely assure himselfe of safetie and protection from the De∣uill • and if any could, it were the child of God; but Salomon saith, that all out∣ward things may come alike both to the good and to the bad, Eccle. 9. 2.
Howbeit in this case there is great difference between the seruant of God, and an vnrepentant sinner. Though the godly man be not exempted from Witchcraft, yet he is a thousand folde more free from the power thereof, then other men are. For there is onely one case, and no more, wherein the Deuill hath any way power to hurt him, and that is, whē it pleaseth God by that kind of crosse, to make triall of his faith and patience, and out of this case, he is al∣waies free from the annoyance of the vilest Witches in the world.
If then this be the onely soueraigne Page 224 preseruatiue to keepe a man safe and sure from the power of Witches, and of the Deuill, to haue part in the coue∣nant of grace, to be made partaker of Christ, by a true faith, testified by dying vnto all sinne, and liuing vnto God in • ewnes of life: we must not con∣tent our selues with a formall confessi∣on, as many in the visible Church doe, which wanting the life of faith, doe not liue in Christ; but striue to goe further, and to adorne our profession, by fra∣ming our liues according to the word, that we may haue our portion in this excellent priuiledge of preseruation, from the power and malice of the ene∣mies of God, and all vngodly persons.
Preseruatiues of the second sort, are such as concerne the places of mens aboad. For Satan contenteth not him∣selfe, to haue manifested his malice in afflicting mens persons, but he also en∣largeth the same to the molestation of the places where they dwell, by inse∣cting the ayre, and such like. The onely effectuall meanes to remedie this euill, is the Sanctification of the places of our Page 225 habitation. Looke as we are wont to sanctifie our meate and drinke, by Gods word, and by praier, and thereby pro∣cure his blessing vpon his owne ordi∣nance for our refreshing: so in like man∣ner may we sanctifie the places of our aboad, and thereby both procure the blessing which we want, and also auoid many curses and dangers, which other∣wise would fall vpon vs.
If any shall thinke the Consecration of houses and places in this sort, to be a meere deuise of mans braine; let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a Law prescri∣bed to the Iewes, for the speciall dedi∣cation of euery mans house: If any hath built a new house (saith Moses) and hath not dedicated it, let him returne againe &c. D • ut. 20. 5. As who should say, he hath omitted a necessarie dutie. Now this de∣dication was nothing els, but the sancti∣fication of them by word and prayer, wherein they made acknowledgement, that they became theirs by the free gift and blessing of God, and further desi∣red Page 226 a free and lawfull vse of the same to his glorie, and their mutuall good. A dutie which hath been performed by the seruants of God in ancient times.
The first thing that Abraham did, when he came from Vr of the Chalde∣ans, to the land of Canaan, which God gaue him to possesse, was the building of an Altar for the worship of God, his sacrificing thereon; and calling vpon the name of the Lord, Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood, Gen. 8. 20. and Iacob after him in Bethel. And they were al mooued here∣unto, because they knew their comfor∣table aboad in those places, came not by their owne endeauour, but from the blessing of God. When the good king Hezekiah kept the passeouer in Ierusa∣lem, his principall care was, that the Priests and all the people might first be sanctified, and therefore he praied vnto God to be mercifull to them that were not sanctified, 2. Chron. 30. 18. And as he behaued himselfe in his kingdome, so should euery master of a familie be∣haue Page 227 himselfe in his house where he dwelleth, labouring to sanctifie the same, that it may be comfortable to him and his; least for neglect thereof, he pull vpon himselfe, and those that belong vnto him, the heauie hand of God in plagues and punishments.
The second kinde of Remedies are Restoratiue, which serue to deliuer men from Witchcraft, by curing the hurts of Witches in the bodies of men, or other creatures. In the handling whereof, first we will consider, how whole coun∣tries, and then how euery priuate man may be cured and deliuered. Whole Countries and Kingdomes are freed and cured specially by one meanes; The publishing and embracing of the Go∣spel. When our Sauiour Christ had sent the seauentie Disciples to preach in Iu∣rie, at their returne he gaue this testi∣monie of the effect of their ministerie, That he saw Satan fall downe from heauen like lightening, Luk. 10. 18. his meaning was this; As lightning is suddenly and violently sent out of the cloud, and (as it were) cast downe to the earth by the Page 228 cracke of the thunders; euen so Satan the prince of the world, that ruleth in the hearts of the disobediēt, was cast down, and his kingdome ruinated by the pow∣er of the Gospel preached. In the times of ignorance the deuill triumpheth freely without controlment, but the mist and darkenes of his delusions can∣not possibly abide the bright beames of Gods glorious will reuealed by preach∣ing. The Lord of auncient times com∣manded his people not to doe accor∣ding to those nations, among whome they dwelt in Canaan, by practising Witchcraft, or following after Sorce∣rie, Deut. 18. 9. &c. And that they might be able to obey this commandement, Moses prescribeth vnto them this Re∣storatiue, the reuerent and obedient hea∣ring of the Lords Prophets, v. 18. In this our Church, if we would be healed of our wounds, and banish Satan from a∣mong vs, who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie: the onely way to bring it to passe, is the maintaining of a learned Ministerie, the Page 229 aduācing of Prophets, by whose labors the Gospel may flourish. For the faith∣full dispensation thereof, is the Lords owne arme and scepter, whereby he beateth downe the kingdome of darke∣nesse, and confoundeth the workes and enterprises of the deuill.
The second sort of Restoratiues, serue for the cure of particular persons: for howsoeuer the gift and power of casting out Deuills, and curing Witchcraft be ordinarily ceased, since the Apostles times, it beeing a gift pecu • liar to the Primitiue Church, and giuen to it one∣ly during the infancie of the Gospel; yet there may be meanes vsed, and that effe∣ctuall, for the easing of any person that is bewitched by Satans instruments. Those therefore that are in these daies • ormented in this kind, must doe three things.
First, they must enter into a serious examination of themselues, and consi∣der the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse. And here vpon dili∣gent enquirie, they shall finde that their Page 230 owne sinnes are the true and proper causes of these euills. When Saul was disobedient to the commandement of God, the Lord sent vpon him an euill spirit to vexe him, 1. Sam. 15. Hymene∣us and Alexander for their pestilent er∣rors were both cast out of the Church, and giuen vp also to Satan, that they might learne not to blaspheme, 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall, 1. Cor. 5. 5.
Secondly, after this Examination, the same parties must shewe forth their faith, whereby they depend on the free fauour and mercie of God for their de∣liuerance. How may this be done? by heartie prayer vnto God, ioyned with fasting that the same may be more ear∣nest. In which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes, and then for de∣liuerance from the hurts and torments of diabolicall persons: yet not absolute∣ly, as for the other, but with this condi∣tion, so farre forth as it stands with Gods glorie, and their owne good. For Page 231 these are the bounds and limits of all temporall good things; of them the Lord makes no absolute promise, but with these conditions & qualifications.
Thirdly, the parties bewitched must patiently beare the present annoyance, comforting themselues with this, that it is the Lords own hand, by whose spe∣ciall prouidence it comes to passe, and who turneth all things to the good of his chosen. Againe, they are to remem∣ber, that he beeing a most wise God, and louing father in Christ, will not suffer them to be tried aboue that they are able to beare, but in his good time will grant a ioyfull issue. Now when the bewitched shall thus submit themselues vnto God, in the crosse, be it that he (vp∣on some causes) deferre their deliue∣rance, yet they shall not finally be de∣ceiued of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eter∣nally deliuered, and put in present pos∣session of euerlasting case and happines. Thus much of the true remedies against Witchcraft.
Page 232 In the next place we are a little to ex∣amine the false and superstitious Reme∣dies, prescribed and vsed by them of the popish Church.
The most learned Papists of this age doe teach and auouch, that there is in Gods Church an ordinarie gift & pow∣er, whereby some men may cast out de∣uills, and helpe annoyances that come by Witches. The Protestant is of a con∣trarie iudgement, and holdeth accor∣ding to truth, that there is now no such ordinary gift left to the Church of God, since the daies of the Apostles.
Reasons of this opiniō may be these.
First, casting out of deuills, and cu∣ring such annoyances, are extraordina∣rie and miraculous workes. For Christ accounteth handling of serpents with∣out hurt, speaking with newe tongues, curing of diseases by imposition of hands, (all which are things of lesse mo∣ment) to be miracles, Mark. 16. 18, 19. but all these lesser works, yea the ordi∣narie power of working them is ceased: for it was onely giuen to the Apostles in the Primitiue Church, as a meanes Page 233 to confirme the doctrine of the Gospel to vnbeleeuers, that neuer heard of Christ before. So Paul saith; Strange tongues (that is, the gift of speaking strange languages, without ordinarie teaching) are for asigne, not to them that beleeue, but to them that beleeue not, 1. Cor. 14. • 2. And for the same ende were all extraordinarie gifts then giuen. Seeing therefore the doctrine of the Gospell hath beene alreadie established, and the truth thereof sufficiently confirmed by miracles in the Primitiue Church, the same gift must needes cease vnto vs. For if it should still continue, it would call into question the effect of the Aposto∣licall preaching, and implie thus much, that the Gospel was not well establish∣ed, nor sufficiently confirmed by their extraordinarie Ministerie, and miracles accompanying the same. Againe, if the gift of working miracles should re∣maine, then the promise of God for his speciall and extraordinarie assistance therein should yet continue: for the gift and promise goe together, so long as the promise is in force, so long is the Page 234 gift also: but the promise made by Christ, In my name shall they cast out deuills, and speake with new tongues, Mark. 16. was in force onely in the persons and Mini∣sterie of the Apostles, and those that had extraordinarie and immediate cal∣ling from God, and it ceased when they and their calling ceased. Therefore if Ministers now should lay their hands on the sicke, they should not recouer them: if they should annoint them with Oyle, it should doe them no good, be∣cause they haue no promise.
Howbeit the Papists stand stiffely in defending the continuance of these gifts.
First, they say, the Church of the New Testament is nothing inferiour to that of the Old. The Iewish Church be∣fore the comming of Christ, was the Church of the Old Testament, and had the power and gift of casting our De∣uills. So saith our Sauiour himselfe, Matth. 12. 27. If I through Beelzebub cast out Deuills, then by whome doe your children cast them out? In which words he ascri∣beth this gift vnto the Iewes, therefore Page 235 it should seeme, the same remaineth still in the Church.
Their second reason is grounded on the promise of Christ, Mark. 16. 17. These tokens shall follow them that beleeue, In my Name they shal cast out D • uills, &c. whence they gather, that there shall be alwaies some in the Church, who shall haue power to cast forth Deuills, if they be∣leeue.
Answ. That promise was made by Christ vnto his Church, to be fulfilled immediately after his ascension. It did not extend to all times, and persons, so long as the world endureth, but onely to the times of the primitiue Church, and to such as then liued. For to them Page 238 onely the doctrine of the Gospel was to be confirmed by signes and miracles. And this lasted about 200. yeares next after Christ his ascension. During which time, not onely the Apostles and Ministers, but euen priuate men, and souldiers wrought many miracles.
The third reason is taken from expe∣rience, which (as they say) in all ages from the Apostles times to this day sheweth, that there haue beene alwaies some in the Church, which haue had this gift of casting out deuills, and cu∣ring the hurts of Witchcraft.
Ans. This gift continued not much aboue the space of 200. yeares after Christ. From which time many here∣sies beganne to spread themselues; and then shortly after Poperie that mysterie of iniquitie beginning to spring vp, and to dilate it selfe in the Churches of Eu∣rope, the true gift of working miracles then ceased, and in stead thereof came in delusions, and lying wonders, by the effectuall working of Satan, as it was foretold by the Apostles, 2. Thess. 2. 9. Of which sort were and are all those mi∣racles Page 239 of the Romish Church, whereby simple people haue beene notoriously deluded. These indeede haue there con∣tinued from that time to this day. But this gift of the holy Ghost, whereof the Question is made, ceased long before.
To proceede yet further, we are here to consider the particular Remedies, which they of the Popish Church haue prescribed against the hurts that haue come by Witchcraft. And they are principally fiue.
- I. The name Iesus.
- II. The vse of the Reliques of Saints.
- III. The signe of the Crosse.
- IV. Hallowed creatures.
- V. Exorcismes.
I. First, for the name Iesus: Thus much we grant, that any Christian may lawfully call vpon the name of Iesus in prayer, for the helpe and deliuerance of those that are possessed and bewitched, but yet with the caueat and conditi • n before specified, If it be the wil of God, and if their recouerie may make for his glorie, the benefit of the Church, and the good of the parties diseased.
Page 240 But the Papist by the vse of this name, intendeth a further m •• ter, to wit, that the very name vttered in so many let∣ters and sillables, is powerfull to cast out Deuills, and to helpe those that are be∣witched. For when it is vttered, then (say they) the authoritie of Christ is present, that the worke may be done. A flat vntruth, and a practise full of daun∣ger. For let this be well considered, whatsoeuer any man doth in this case, he must doe it by vertue of his calling, and haue also his warrant for the doing th • reof out of the word; which if he want, and yet will vndertake such a worke, he may iustly feare the like e∣uent that befell the vagabond Iewes that were Exorcists, Act. 19. 13. Now the Church of Christ hath no warrāt in the word, to vse this name of Christ for any such purpose; neither hath any ordinary Christian a special calling from God so to doe. Therefore he may not doe it.
And whereas they would beare men in hand, that the saide name, of all the names of Christ, and aboue all other things, is of most special vertue, though Page 241 it be vsed euen by a man that wanteth faith, because the Apostle saith, At the name of Iesus euery knee shall • ow, both of things in heauen, in earth, and vnder the earth, Phil. 2. 10. and by things vnder the earth are meant the deuill: we must know that their allegation is weake, and that they greatly abuse the place. For there the name Iesus, is not onely a title of Christ, but withall signifieth the power, maiestie, & authoritie of Christ, sitting at the right hand of the father, to which all creatures in heauen, earth, and hell are made subiects; and by that power indeede (if they had it at com∣mand) they might be able to cure the hurts of Witchcraft.
II. The second speciall Remedie, is the vse of Saints Reliques; as the bookes, bones, apparel, staues, or such like, which being but touched of the parties vexed, are excellent meanes to recouer them.
Ans. The vse of these things, to the purposes aforesaid, is a meere superstiti∣ous practise. For first, they haue not the true Reliques of the Saints, as would plainely appeare, if a true Inuentorie Page 242 were taken of all such as they say are to befound in their Monasteries & Chur∣ches. Secōdly, though they had thē, yet they haue no 〈◊〉 or calling to vse thē to this end: for in al the word of god, there is neither cōmandement to war∣rant the vse, nor promise to assure any man of a blessing vpon the vse of them. Albeit they would seeme to haue some warrant, and therefore they alleadge that which is written, 2. king. 13. 21. of a dead man, who beeing for hast thrown into the sepulchre of Elisha, so soone as he touched the bones of Elisha, reuiued and stood vpon his feete. To this also they adde the examples of cures done by Peters shadow, Act. 5. 15. and of sun∣drie diseases healed by Pauls handker∣chiefs, Act. 19. 12. Ans. These thingsin deede are true, but they serue nothing to their purpose. For first, the quickning of the dead souldier, came not from any vertue in the corps of Elisha; but it was a miracle, which it pleaseth God then to worke, by meanes of the corps, that the Iewes at that time might be confirmed in the truth of that doctrine, which Eli∣sha Page 243 had taught them from God, and which before his death they had, negle∣cted, as I haue before shewed▪ And it was a thing onely then done, and neuer since. It cannot therefore be a ground for the ordinarie vse of Reliques. A∣gaine, touching the other examples: I answer, that both Peter a • d Paul had the gift of working Miracles, & hauing the gift, they might vse such meanes for the present to cure disease • . But the Pa∣pists are not able to shewe, that God hath giuen them the like gift whereby they might be warranted for the vse of the like meanes: neither can they assu∣redly hope for successe, although they should vndertake to vse them.
III. The third Remedie, is the signe of the Crosse, made vpon the bodie of the partie tormented. Behold to what an height of impietie they are growne, ascribing that to the creature, which is proper to the Creartor, For the power of working miracles, is proper onely to the Godhead. The Prophets and Apo∣stles in their times did not worke them of themselues, but were onely Gods pas∣siue Page 244 instruments, in this manner: When the Lord ••• ended by them to worke a∣ny miracle, they receiued from him at the same time an extraordinarie & spe∣ciall instinct, whereby they were moo∣ued to attempt the worke. They there∣fore yeelded themselues to the present motion of Gods spirit, to be his instru∣ments onely in the dispensation of the worke▪ but the sole author and producer of the miracle, was God himselfe. And in this case the very manhood of our Sauiour Christ, considered apart from his Godhead, had no power of it selfe, but was onely the instrument of his Godhead, whensoeuer it pleased him in that kinde to manifest the same. Wherefore to ascribe this vertue to the Crosse, beeing a creature, or the worke of a creature, is to communicate the in∣communicable power of the Creator to it, which is plaine blasphemie.
IV. The fourth Remedie, is the v∣sing of hallowed things; as hallowed graines, salt, water, bread, images; speci∣ally the image of Agnus dei.
Ans. Hallowed creatures are in truth Page 245 vnhallowed superstitions. For euery creature is sanctified by the word and prayer, 1. Tim. 4. 4. by the word, when God in his word commands vs to vse it for some ende; and by prayer, when we giue thanks for giuing the creature, and withall desire his blessing in the vse thereof. Now let any Papists shew me one letter or sillable in all the Booke of God, commanding the vse of a creature for any such ende.
They affirme indeede, that Elisha wrought miracles by hallowed salt, for by it he cured the bitter waters, 2. king. 2. 21. But the Prophet vsed not hallow∣ed, but common salt, and that not ordi∣narily, but onely then, as a means wher∣by to worke a miracle. It was therefore powerfull in his hands, because for the doing thereof, he had power and war∣rant from God extraordinarily: and it cannot be so in any other, which haue not the same gift.
V. The fift and last Remedie, is Ex∣orcisine, which is an adiuring and com∣manding the Deuill in the name of God to depart from the partie posses∣sed, Page 246 and cease to molest him any more. This meanes was vsed by our Sauiour Christ himselfe, and after him by his A∣postles, and other beleeuers in the time of the Primitiue Church, when the gift of working Miracles was in force: but in these daies (a • I said before) that gift is ceased, and also the promise of power annexed to the vse of adjuration: and therefore the means thereof must needs cease. And for an ordinarie man now to command the Deuill in such sort, is meere presumption, and a practise of Sorcerie.
And whereas they would beare men in hand, that the saide name, of all the names of Christ, and aboue all other things, is of most special vertue, though Page 241 it be vsed euen by a man that wanteth faith, because the Apostle saith, At the name of Iesus euery knee shall • ow, both of things in heauen, in earth, and vnder the earth, Phil. 2. 10. and by things vnder the earth are meant the deuill: we must know that their allegation is weake, and that they greatly abuse the place. For there the name Iesus, is not onely a title of Christ, but withall signifieth the power, maiestie, & authoritie of Christ, sitting at the right hand of the father, to which all creatures in heauen, earth, and hell are made subiects; and by that power indeede (if they had it at com∣mand) they might be able to cure the hurts of Witchcraft.
Magic Eraser Soap is also easy to use. Simply wet the eraser with water, squeeze out any excess moisture, and rub it firmly on the surface you want to clean. It is important to test the eraser on a small, inconspicuous area first to ensure that it does not cause any damage or discoloration on the surface. In addition to its effectiveness and ease of use, Magic Eraser Soap is also a convenient and affordable option for cleaning. The erasers typically come in a pack of multiple sponges, allowing for extended use. They are also relatively inexpensive compared to other specialty cleaning products. However, it is important to note that while Magic Eraser Soap is a powerful cleaning tool, it may not be suitable for all surfaces. It is recommended to avoid using it on delicate materials such as polished wood, treated leather, or non-stick surfaces, as it may cause damage. It is also advisable to avoid using excessive force when rubbing the eraser on surfaces to prevent any potential scratching or damage. In conclusion, Magic Eraser Soap is a versatile and effective cleaning product that can help to remove tough stains and dirt from a variety of surfaces. With its unique material and ability to remove a range of stains, it is a convenient and affordable option for both everyday cleaning and tackling stubborn messes..
Reviews for "Say goodbye to smudges with magic eraser soap sc7m"
1. John - 2 stars - I purchased the Magic Eraser soap sc7m hoping that it would be a convenient solution for removing tough stains, but I was disappointed with the results. The soap seemed to dissolve quickly, making it difficult to effectively scrub and clean surfaces. Additionally, I found that it didn't work well on stubborn stains, leaving me to struggle with other cleaning methods. Overall, I wouldn't recommend this product if you are looking for a reliable and efficient way to tackle tough stains.
2. Sarah - 1 star - The Magic Eraser soap sc7m was a huge disappointment for me. I found that it didn't live up to its claims of being effective in removing stains and grime. The soap didn't lather well and didn't seem to have any significant cleaning power. Even after putting in extra effort and scrubbing, the stains remained. I was left feeling frustrated with the product and wished I had opted for a different cleaning solution. Save your money and try something else.
3. Emily - 2 stars - I was excited to try the Magic Eraser soap sc7m after hearing about its stain-removing abilities, but unfortunately, it fell short of my expectations. The soap bar itself didn't last very long, and I found that it wasn't effective in removing tough stains from surfaces. It also seemed to leave a residue behind, which required additional cleaning. Overall, I was disappointed with the product and wouldn't recommend it to others looking for a reliable and efficient cleaning solution.
4. Mike - 2 stars - I was not impressed with the Magic Eraser soap sc7m. While it did lather well and had a pleasant scent, it didn't live up to its claims of being a powerful stain remover. I found that it struggled to remove tough stains, and I had to put in a lot of effort to achieve mediocre results. Considering the price, I expected better performance. I would not purchase this product again.