x.Tacitus Annal. lib. 2.
y.Idem annal. lib. 12 & 13 & Suetonius in Claudio c. 33.
z.Plutarchus in Mario.
aa.Apuleius.
bb.Munsterus Cosmographiæ lib. 2.
cc.Remigius, a iudge in these cases reporteth of 900 executed in Lorayne for this offence of Witch-craft in the time of his gouernement.
dd.Lutherus in Genesin.
ee.Binfeldius de confessionibus maleficorum, calleth this reason a most strong & conuincing argument.
ff.Ex malis moribus bonæ nascuntur leges.
gg.Diogenes Laertius lib. 1. de vitis Philosophorum in Solone. Cicero in Oratione pro Roscio Amerino.
hh.Of these 12. TablesLiuiein the 3 booke of his first Decad.Dionysius Halicarnasseus10 Booke of his History, &Iohannes Rosimusmost fully in the 6 chapter of his 8 booke of Roman antiquities.Liuius.Plinius lib. 34. cap. 5.Cicero de legibus, lib. 2. &deorato primo.
ii.Cod. lib. 9. titul. 18. lege multi magicis actibus.
kk.Sententiarum receptarum lib. 5. cap. 25. ad legem Corneliam de sicarijs & maleficis. Paulus Iurisconsultus.
ll.Inἀρχαιονομιᾳsiue de priscis Anglorum legibus Guilielmus Lambertus.
THe second Proposition:aWho those be, and of what quality, that are thus ensnared of the Diuell, and vndermined by his fraudes. For resolution whereof, this may suffice. Those who either maliciously reiect the Gospell offered vnto them: or receiuing and vnderstanding the same, do but coldly respect, and carelessly taste it, without making any due estimation, or hauing any reuerent regard therof. In both which is a manifest and open contempt of God. For as he purposing to honour the first comming of his Sonne intothe World, cloathed in the cloud of our flesh, which he assumed then, suffered many to be really possessed of Diuels, to bee lunatique, deafe, dumbe, blinde, &c. whom he might deliuer from these torments, and so make apparant his glory, and shew by these his miracles wrought, that hee was the promised Messias,Esay 35. 5.6. And therfore Christ referreth those Disciples whomIohnsent vnto him (doubting in respect of that base forme which he tooke, and demanding whether it was he that should come, or another to be looked for) vnto his Doctrine and Workes; and by them to bee instructed, whereof they were then both hearers and beholders,Math. 11. 3.4.5. So now comming in the dew of his grace, and hauing restored the light of the Gospell, and bestowed that vpon mankinde, as an especiall and vnvaluable blessing, in his iustice giueth ouer the despisers thereof vnto the power of Sathan, whereby both others who contemne the same, might by their dreadfull example bee terrified, and the faithfull stirred vp to a respectiue thankfulnesse, for so great a mercy vouchsafed vnto them, and acknowledge their happinesse in being made partakers thereof, and by especiall fauour deliuered out of the tyranny of the Diuell: For this is one of the fearefull iudgements of God, and hidden from vs (as all are a great depth,Psal. 36. 6.) that those who receiued not the truth that they might be saued, should haue strong delusions sent vnto them, and bee giuen ouer to belieue Sathan and his lying signes, and false wonders,2. Thess.2. 10.And thus consenting vnto sinne, and his suggestions, they are depriued of thebhelpe and assistance of God, and so disabled to resist all violent rushing temptations: for one offence, not being truely repented of, bringeth another, and at last throweth head-long downe into hell: and by this meanes man despising God his creator & redeemer, and obeying the Diuell a professed enemy, and irreconciliable aduersary, not easie to be confronted, becommeth his seruant: for of whomsoeuer any is ouercome, euen of the same is hee brought into bondage,2. Pet. 2. 19. And the Apostle giueth as the reason why the heathen were so sottish Idolaters, and defiled themselues with many detestable and loathsome sinnes,cbecause when they knew God, they glorified him not as God, neither were thankfull, therefore God gaue them ouer to a reprobate sence, and vile affections to doe those things which were not conuenient, full of all vnrighteousnesse,Rom 1. 24.25. &. 29So these being enthralled, and deuoting themselues to the Diuell by a mutuall league (either expresse or secret) he brandeth with his mark for hisdowne, as in ancient time was an vse with Bondslaues andeCaptiues, and these beeἐζωγρημένοι, taken aliue in his snare,2. Tim. 2. 26.and that in some part of the body, least either suspected or perceiued by vs (for hee is a cunning concealer) as vnder the eye-lids, or in the palat of the mouth,or other secret places: Wherefore some Iudges cause them, once being called into question, and accused, to be shauen all the bodyfouer. And for the manner of impression, or branding, it is after this sort. The Diuell when hee hath once made the contract betweene himselfe and the Witch, and agreed vpon the conditions, what they shall doe, the one for the other, giueth her some scratchg, which remaineth ful of paine & anguish vntill his return againe: at which time hee doth so benumme the same, that though it be pierced with any sharpe instrument, yet is without any sence of feeling, and will not yeeld one droppe of bloud at all: a matter knowne by iust, often, and due triall.
And for the most part, hee bringeth these his slaues and vassailes obliged to him as his owne, to some desperate, Tragicall,hand disastrous end; and that either by the execution of Iustice for their demerits, or by laying violent hands vpon themselues, or else God powreth vpon them some strange and extraordinary vengeance, or their Grand-maister whom they haue serued, dispatcheth them in such manner, as they become dreadfull and terrible spectacles to the beholders, whereof Histories will furnish vs withivarietie and plenty of examples: For the Diuell is a murthering spirit, desirous to doe mischiefe, swelling in pride, malitious in hatred, spitefull in enuy, subtill in craft; and therefore it behoueth euery one resolutely to withstand his assaults,Ephes. 4. 27.and cautelously to decline his subtilties, andcunning ambushmentsμεθοδείαιfrom whence he inuadeth vs,Eph. 6. 11.kFor this aduersary against whom we fight, is an old beaten enemy, sixe thousand yeares are fully compleat since the first time hee began to assault mankinde. But if any keepe the Commandements of God, and constantly, by a liuely faith, cleaue fast vnto Christ, he shall ouercome: for our Lord is inuincible.lThe Diuels indeed doe willingly offer themselues to be seene of those who are not gouerned by the Holy Ghost; and that either to win themselues some estimation, or to intangle and deceiue men, vailing their treacheries vnder a smiling countenance, whom they deadly hate, for if it lay in their possibilitie, they would ouerthrow and destroy heauen it selfe. Now vnable to do this, they endeuour to worke vpon a more weake subiect and matter; and therefore hee that will not bee subdued of them, must auoid all occasions whereby he may take any aduantage, and couered with the Breast-plate of Righteousnesse, and defended with the Shield of Faith, quench all his fiery Darts.Ephes. 6. 14.
a.Danæus de sortiarijs. cap. 20
b.Iaquerius in flagello Hereticorum, cap. 18.
c.Peccatum si citius pænitendo non tergitur, iusto Iudicio omnipotens Deus obligatam peccantis mentem, etiam in culpam alteram permittit cadere, vt qui flendo & corrigendo noluit mundare quod fecit, peccatum incipiat peccato cumulare, Greg. Hom. 11. in Ezech. Augustinus lib. 83. questionum questione 97. & Aquinas 1. 2. quæst. 79. artic. 3 & quæst. 87. artic. 2.
d.Zanchius de operibus creationis, part. 1 lib. 4. cap. 15. Danæus de sortiarijs cap. 4. & Erastus de Lamijs.
e.De hoc more Alexander ab Alexandro. Dierum genialium lib. 5. cap. 18. Suetonius in Caligula, cap. 27. Cicero de officijs lib. 2. Cælius Rhodinginus Antiquarum lectionum lib. 7. cap. 31. & olim militiæ Tyronesστιγματιαιerant & in cute signati Vegetius lib. 1. cap. 8. & 2. cap. 5. Prudentiusπερι στεφάνωνHymno 10. & huius moris meminit, Ambrosius in funebri oratione pro Valentiniano.
f.Et insigne exemplum apud Gildemannum de Lamijs lib. 3. cap. 10. sectione 38.
g.Remigius in Dæmonolatria lib. 1. cap. 5.and citeth the confession of eight seuerall persons, acknowledging both to haue receiued the marke and in what part of the body.
h.Peucerus de præcipuis diuinationum generibus titulo de Magia.
i.Philippus Camerarius in Historicis medicationibus part. 1. cap. 70. & 72.
k.Cyprianus in proœmio libri de exhortatione ad Martyrium.
l.Tatianus oratione contra Gentes.
EXcept God do by his especial grace and ouerruling power, restraine the malice of these Witches and preserue his Children, they are permissiuely able,athrough the helpe of the Diuelltheir maister, to hurt Men and Beasts, and trouble the elements, by vertue of that contract & agreement which they haue made with him. For man they endamage both in body & mind: In body, forbDaneusreporteth of his owne knowledge, as an eye-witnesse thereof, that he hath seene the breasts of Nurces (onely touched by their hands) those sacred fountaines of humane nourishment so dried vp that they could yeeld no milke; some suddenly tormented with extreame and intolerable paine of the Cholicke, otherscoppressed with the Palsie, Leprosie, Gout, Apoplexie, &c. And thus disabled from the performance of any action, many tortured with lingring consumptions,dand not a few afflicted with such diseases, which neither they themselues who wrought that euill, could afterward helpe; nor be cured thereof by the Art and diligent attendance of most skilfull Physitians. I willingly let passe other mischiefes wrought by them, of which many things are deliuered in the Canon and Ciuill Lawes, in the Schoole-men, and Diuines both ancient and moderne.
In minde, stirring vp men to lust, to hatred, to loue, and the likeepassions, and that by altering the inward and outward sences, either in forming some new obiect, or offering the same to the eyeor eare, or stirring the humors: for there being a neere coniunction betweene the sensitiue and rationall faculties of the soule, if the one bee affected, the other (though indirectly) must of necessity be also moued. As for example, when they would prouoke any to loue or hatred, they propound an obiect vnder the shew and appearance of that which is good and beautifull, so that it may be desired and embraced: or else by representation of that which is euill & infamous, procure dislike and detestation. Neither is this any strange position, or improbable, but may bee warranted by sufficient authority; and thereforefConstantiusthe Emperour doth expressely determine, all those iustly punishable who sollicite by enchantments chaste mindes to vncleannesse: And SaintgIeromeattributeth vnto them this power, that they can enforce men to hate those things they should loue, and affect that which they ought to auoyd: and the ground hereof hath his strength from the holy Scriptures: for the Diuell is able to enflame wantonhlust in the heart, and therfore is named,the Spirit of Fornication,Osea 4. 12.and vncleane,Math. 12. 43.
There is a very remarkeable example mentioned byIeromei, of a maiden inGazawhom a yong man louing, and not obtaining, went toMemphisin Egypt, and at the yeares end in his returne, being there instructed by a Priest ofAesculapius, and furnished with Magicall Coniurations, graued in a plate of brasse, strange charming words, and pictures which he buried vnder the thresholdof the doore where the virgin dwelt: by which meanes she fell into a fury, pulled off the attire of her head, flung about her haire, gnashed with her teeth, and continually called vpon the name of her louer.
The like dothkNazianzenereport ofCyprianbefore his conuersion (though some thinke itlwas not he whose learned and religions writings are extant, and for the profession of his faith and doctrine was crowned with Martyrdome) but another of that name, towardIustina, whom hee lasciuiouslymcourted, and vnlawfully lusted after. It were easie for me to instance this in many, and to adde more testimonies, but my intended purpose was, to set downe onely some few propositions, whereby the iudicious reader might be stirred vp to a deeper search, and further consideration of these things: for often they driue men to a madnesse, and other such desperate passions, that they become murtherers of themselues. But this alwayes must be kept in minde, as a granted and infallible truth,nThat whatsoeuer the Witch doth, it receiueth his force from that society which she hath with the Diuell, who serueth her turne in effecting what she purposeth, and so they worke together asoassociates.
Now concerning beasts they doe oftentimes kill them out-right, and that in sundry manner, or pine and waste them by little and little, till they be consumed.
Forpthe Elements, it is an agreeing consent of all, that they can corrupt and infect them, procuretempests, to stirre vp thunder & lightning, moue violent winds, destroy the fruits of the earth: for God hath a thousand wayes to chasten disobedient man, and whole treasures full of vengeance by his Angels, Diuels, Men, Beasts. For the whole nature of things is ready to reuenge the wrong done vnto the creator.
It were but fruitlesse labour, and ill spent, to bestow long time in confirming this so manifest a truth, and not much better then set vp a candle to giue the Sunnelight when it shineth brightest in mid-heauen: yet to satisfie those who doubt here-of, I will giue a small touch of an example or two.
qCurius Sidiusthe Roman Generall in a battell againstSalebus, Captaine of theMoores, in want of water, obtained such abundance of raine from Heauen by Magicall inchantments, that it not onely sufficed the thirst of hisdistressedSouldiers, but terrified the enemies in such sort, (supposing that God had sent helpe) as of their owne accord, they sought for conditions of peace, and left the field.
The narration ofOlausrMagnuswhich he maketh of his Northerne Wisards and Witches, would seeme to be meerefictions, and altogetherincredible, as ofEricus, who had the winde at command, to blow alwayes from that quarter to which he would set his hat. OrHagbert, who could shew herselfe in any shape, higher or lower, as she pleased, at one time so great as a Giant, at another as little as a Dwarfe: by whose Diabolicall practisesmighty Armies haue beene dicomfited, and sundry others, except the truth hereof were without contradiction approued: by the experience of our owne Nauigators, who trade inFinland,Denmarke,Lapland,Ward-house,Norway, and other Countries of that Climate, and haue obtained of the inhabitants thereof, a certaine winde for twenty dayes together, or the like fixed period of time, according to the distance of place and strings tied with three knots, so that if one were loosed, they should haue a pleasant gale: if the second, a more vehement blast: if the third, such hideous & raging tempests that the Mariners were not able once to looke out, to stand vpon the hatches, to handle their tackle, or to guide the helme with all their strength; and are somtimes violently carried back to the place from whence they first loosed to sea; and many (more hardy then wise) haue bought their triall full deere, opening those knots, and neglecting admonition giuen to the contrary.Apuleiusascribeth toPamphile, a Witch ofThessalia, little lesse then diuine power to effect strange wonders in heauen, in earth, in hell; to darken the starres, stay the course of riuers, dissolue mountains, and raise vp spirits, this opinion went for currant and vncontrouled. And without all question the Diuellscan do this and much more, when God letteth him loose. For he is stiled,The Prince of the world,Ioh. 12. 31.A strong man armed,Luke 11. 21,Principality,a ruler of darknesse,spirituall wickednesse in high places,Ephes. 6. 12.
Thus he dismaied the heart ofSaul(when he hadbroken the Commandement of God) with dreadfull feare, and enraged his minde with bloudy fury,1. Sam. 16. 14. Entred intoIudas, prouoked him to betray his maister, dispaire and hang himselfe,Math. 27. 3.filled the heart ofAnaniasandSaphirawith dissimulation,Act. 5. 3.possessed the bodies of many really, as is manifest in the History of the Gospell. Our Sauiour Christ assureth vs, that a daughter ofAbrahamwas bound for 18 yeares by Sathan, with such a spirit of infirmitie, as bowed together, shee could in no wise lift vp herselfe,Luk. 13. 11.16. He spake out of thePythonesse,Act. 16. 17.brought downe fire from heauen, and consumedIobssheepe 7000. and his seruants, raised a storme, strooke the house wherein his sonnes and daughters feasted with their elder brother, smote the foure corners of it, with the ruine whereof they all were destroyed, and perished: and ouerspread the body of that holy Saint their father with botchestand biles from the sole of his foot to the crowne of his head.uAnd heewil haue his seruants Wisards & Witches, coadiutors with him, and maketh them fit instruments to the performance of all wicked exploits, and this is when God pleaseth (of which I shall haue occasion to speake more afterward) to giue leaue, for his wil is the first supreme and principal cause of all things: and nothing can be done visibly in this Common-wealth here below of the creatures, but is decreed and determined so to be first in the high Court of Heauen, according to his vnsearchable wisedome and iustice, disposing punishments and rewards as seemeth good vnto himselfe. SoPharaohsxMagitians could turne water into bloud, their roddes into serpents, produce frogges, &c. But when it came to the base vermine, to make lice, they were pusled, and acknowledged their imbecillity, confessing,Digitus Dei est,yGods finger is here,Exod. 18. 19. For if they could effect and bring to passe all mischieuous designements without his sufferance, it would inferre a weakenesse, and conclude a defect ofzpower in him, as not sufficient to oppose their strength, supplant their force, and auoid their stratagems. And we must not imagine that the practioners of these damnable Arts of which sexe soeuer, be they men or women, do performe those mischifes which they effect, by their owne skills or such meanes as they vse, of which sort bee the bones of dead mens skuls, Toades, Characters, Images, &c. Butthroughthe cooperation of the Diuell, who is by nature subtile, by long experience instructed, swift toproduceth strange works, & to humane vnderstanding admirable. Yetaahe will haue those his vassals perswaded of some great benefit bestowed vpon them, whereby they are inabled to helpe and hurt, whom, how, and when they list; and all to indeere them, & by making them partakers in his villany, being strongly bound in his seruice, & stedfastly continued in the same, might more grieuously offend God, and bring iust condemnation vpon themselues. And for the greater, and more forceable inticing allurement hereunto, hee promiseth to giue and doe many things for their sakes, and reueale to them hidden secrets, and future euents, suchbbas he himselfe purposeth to doe, or knoweth by naturall signes shall come to passe. So then to conclude, incceuery Magicall action, there must be a concurrence of these three. First, the permitting will of God. Secondly, the suggestion of the Diuell, and his power cooperating. Thirdly, the desire and consent of the Sorcerer; and ifddany of these be wanting, no trick of witch-craft can be performed. For if God did not suffer it, neither the Diuell, nor the Witch could preuaile to do any thing, no not so much as to hurt oneeebristle of a Swine. And if the Diuell had not seduced the minde of the wicked woman, no such matter would haue beene attempted. And againe, if hee had not the Witch to bee his instrument, the Diuell were debarred of his purpose.
And as these euill spirits are in themselues different in power, vnderstanding, and subtiltie: socan their seruants do more or lesse through their meanes.
I conclude with that memorable speech of a most noble and learned man,ffThe Diuell is the Author and principall of all that euill which the Witch or Wisard committeth, not thereby to make them more powerfull, but to deceiue them by credulity and ouer-light beliefe, and to get himselfe a companion of his impiety, cruelty, and hatred, which he beareth both to God and man; and also of eternall damnation: for indeed it is his worke, which the foolish and doating wisards coniecture is brought to passe by the words and inchantments which they vtter: and is very busie thus to colour his proceedings, which neuer come abroad in their owne likenesse, because he enuieth the blessed estate of man, and his eternall saluation purchased by the perfect obedience of Christ the Redeemer, and hateth that Image of God which hee beholdeth in him; much like the Panther,ggwho when hee cannot get hold of the man himselfe, is so inflamed with rage, that he teareth his picture in peeces violently which is cast vpon the ground to hinder his pursuit of the hunter who hath carried away his whelpes. Andhhso asLactantiusspeaketh, these vncleane spirits cast from heauen, wander vp and downe the earth, compasse land and sea, seeking to bring men to destruction as a consort of their owne desperate and irrecouerable estate.
a.Damascenus Orthodox. fidei lib. 2. cap. 4.ἐξουσίαν ἐχει καὶ ἐσχον κατα τινος οἰκονομικῶς,Iaquerius flagelli Hereticorumfascinariorum, cap. 25.
b.Vberæ matris fontes sanctissimos humani generis educatores vocat Phauorinus apud A. Gellium noct. Atticarum lib. 12. cap. 1. Aretius problematum parte 2. Loco 144. de Magia.
c.Godlemanus de veneficis lib. 1 cap. 7.9.21.22.23.24.25.26.&c.
d.Exempla omnem fidem superantia Florentinæ mulieris & vlrici cuiusdam Neucesseri refert Langius epist. Medicinalium lib. 2. Epist. 38. è cuius ventriculo lignum teres & quatuor cultri exècti sunt: eorum & formam & iustã longitudinem ponit. Lycosthenes lib. de prodigijs & ostentis quo modo huiusmodi in corporibus humanis inueniantur & qua ratione ingenerentur, aut eijciantur & an tribuenda hac maleficijs & diabolica arti Binfeldius in commentario ad titulum Codicis de maleficis & Mathematicis pag. 510.
e.Gratianus in decretis, Caietanus in summula titulo de maleficio. Iaquerius in flagello fascinariorum, cap. 11. 12. Ioh. Nider in præceptorio, præcepto 1.cap. 11. Bodinus in Dæmonomania, lib. 2cap. *
f.Cod. Lib. 9. titulo 18. Lege est scientia, hanc legem sugillat.Weirusde præstigijs dæmonum lib. 3. cap. 38.
g.In 3. Caput prophetę Nahũni, vide & Nazianzenum inἀπορηταις, siue de arcanis vel principijs non procul à fine, & eius paraphrasten Nicetam.
h.Cassianus Collat. 7. cap. 32.
i.In vita Hilarionis.
k.Oratione in laudẽ Cypriani eandem historiã refert Nicephorus Calustus lib. 5 cap. 27.
l.Prudentiusπερι στεφανωνde passione Cypriani, vnus erat iuvenum doctis. artibus sinistris, fraude pudititiã perstringere. & c
m.Ouid. lib. 2. de art. amand. philtra nocent animis, vimq; fauoris habent. Propertius lib. 4. in lænam quandam consuluitq; striges nostro de sanguine & in me, hippomenes fætæ semina legit equæ. Vide de his Aristotelem de natura animaliũ lib. 6. cap. 22. Pliniũ l. 8. c. 42.Additional note
n.Aug. de doctr. Christ. l. 2. c. 22. & 23.
o.Iaquerius in flagello hereticorũ fascinariorũ, cap. 6. Martinus de Arles, p. 436.
p.Ioh. Gerson in Trialogio Astrologiæ Theologisatæ propos. 16. Palanus in Syntagmate, l. 5. c. 13
q.Dion. Cassius Romana Historiæ, lib. 60. in Claudio.
r.Historia de gentibus septentrionalibus, lib. 3. cap. 13.14.15.16.17.18.19.
s.De potestate Dęmonum Aquinas in Summa parte 1, quest 110. Binfeldius in titulum codicis de maleficis & mathematicis. Zanchius de operibus creationis, part. 1. lib. 4. cap. 10.11.12. Danaus in Isagoge, parte 2. de Angelis bonis & malis.
t.Vlcus pessimũ extensiue quia per totum corpus diffusum, & intensiue, quia in eo omnis morbi & doloris comprehensio vide Mercerum in cap. 2. Iobi.
u.Regula Theologorum Quecunque possunt Dęmones possunt etiam magi & malefici eius opera, hinc & illi tempestates exitant Virgilius Ecologa 4ª.Carmina vel cœlo possunt deducere Lunam:Carminibus Circe socios mutauit Vlyssis,Frigidus in pratis cantando rumpitur Anguis, &c.Et de se Iactans Medea apud Ouidium Lib. 7. Metamorphoseωn.Cum volui ripis ipsis mirantibus; amnesIn fontes rediere suos, concussaque sisto,Stantia concutio cantu freta, nubila pello,Nubilaqueiudico.Apud Virgilium Dido Annam sororem alloquitur.——Mihi Massilæ gentis monstrata sacerdos,Hæc se carminibus promittit soluere mentesSistere aquam fluvijs, & flumina vertere retro.Et Brachmanius Nonnus Dionysiacon, lib. 36.οὐρανοθεν καταγοντες ἐφαρμάξαντο Σελήνην,ἀσταθεος φαεθοντες ἀνεστήσαντο πορείην. De Marco heretico & mago stupenda referunt Irenæus contra hereses. lib.*cap. 9. & Epiphanius 3. tom. lib. 1.Additional note
Carmina vel cœlo possunt deducere Lunam:Carminibus Circe socios mutauit Vlyssis,Frigidus in pratis cantando rumpitur Anguis, &c.
Cum volui ripis ipsis mirantibus; amnesIn fontes rediere suos, concussaque sisto,Stantia concutio cantu freta, nubila pello,Nubilaqueiudico.
——Mihi Massilæ gentis monstrata sacerdos,Hæc se carminibus promittit soluere mentesSistere aquam fluvijs, & flumina vertere retro.
x.Iannes, Iambres, 2. Timot. 3.
y.Vide Nicolaum Lyranum in & additionem Burgensis, & replicam correctorij contra Burgensem.
z.Diabolus Deo perpetuo aduersatur voluntate & actu non semper effectu: id est, Intentio semper est mala, etsi non semper ex animi sui sententia maium perficere possit Deo illud vertente in bonum. Aug de Ciuit. Dei, lib.*cap. 35 & de trinitate lib. 3. cap. 8.
aa.Iaquerius in flagello hereticorumfascinariorum, cap. 15.
bb.Augustinus de diuinatione Dæmonum.
cc.Binfeldius de confessionibus maleficorum vnde magorum operationes vim suam habent plenissimam. Aquinas Summa contra gentes, lib. 3. cap. 105. & eius in eum locum commentator Franciscus de siluestris.
dd.Tritemius in libro responsionum ad quęstiones Maximiliani Imperatoris quęstione. Cyrillus Catechismo 4 ad illuminatos, Arbitrium incitare potest Diabolus cogere omnino preter voluntatem non potest.
ee.Tertul. de fuga in Persecutione.
ff.Iulius Scaliger de subtilitate, ad Cardanum, exercitatione 349. an venefici credulitas vim addat malefice.
gg.Basilius Homilia 21. in diuersos Scriptura locos sermone habito in non procul a fine.
hh.Lib. 2. qui est de origine erroris cap. 15.
HAuing shewed before, that the pracise of Witches receiueth the being and perfection from thataagreement which is made betweene them and Diuell, it now followeth necessarily, that we do enquire whether it bee possible that there may be any such agreement and league betweene them. The cause of doubt ariseth from the diuersity or disparity of their natures, the one being a corporall substance, the other spirituall, vpon which ground somebhaue supposed that no such contract can passe: But we are to hold the contrary affirmatiue, bothde esse, andde posse,thatthere may be, and is, notwithstanding this difference of essence, a mutuall contract of the one with the other: for we read of sundry leagues between God & his people, and some with great solemnitie of ceremonies vsed in the same, acGenesis 15. 9.17.andDeut. 5. 2.and in many other like places, yet is hee a simple essence,dfree from all diuision, multiplication, composition, accidents, incorporeall, spirituall, and inuisible. But in Angelicall creatures, though there be no Physicall composition of matter and forme, or a soule and a body; yet is there a metaphysicall, being substances consisting of an act and possibility, subiect and accidents. And furthcr, betweene a spirit and a man, there is communication of thevnderstanding and will, the faculties and actions whereof must concurre in euery couenant, which is nothing else but the consent of two or more persons about the thing.
And when the Diuell durst in expresse tearmes tender a contract to our blessed Sauiour, tempting him in the wildernesse, shewing him the kingdomes of the world, and the glory thereof, offered them with this condition,All these will I giue thee, if thou wilt fall downe and worship me,Mat. 4. 9. How much more then will hee aduenture vpon man, weake, wicked, and easie to be seduced? And whoecan doubt but that these bee the solemne and formall words of a bargaine,Do vt des, do vt facias, I giue this for to haue that giuen, I bestow this, to haue such, or such a thing done for me.
Now this couenant is of two sorts, secret or manifest; secret, when one indeuoureth or intendeth to do any thing by such meanes, which neither in nature, nor by institution haue power to produce the purposed effects, or be conioyned as neccessary with other, which can bring the same to passe. Expresse, wherein consent is giuen either by writing, and words, or making such signes, whereby they renounce God, and deuote themselues slaues and vassals vnto the Diuell, hee promising, that vpon such condition they shall doe wonders, know future euents, helpe and hurt at their pleasure, and others like vnto these.
An example whereof wee may obserue infSiluesterthe second, one of the holy Fathers ofRome, who did homage to the Diuell his Lord, and made fidelity to liue at his will and appoyntment, vpon condition to obtaine what he desired, by which meanes he got first the Bishopricke ofRhemes, after ofRauenna, and at the last the Papacie ofRome. Which Sea, though it will yeeld good plenty of such like presidents, and we may finde them in authenticall records of Histories, yet I content my selfe with this one.
gThe formall tearmes of this couenant, as they bee set downe by some, are most dreadfull: and the seuerall poynts these.
To renounce God his Creator, and that promise made in Baptisme.
To deny Iesus Christ, and refuse the benefites of his obedience, yea to blaspheme his glorious and holy name.
To worship the Deuill, & repose all confidence and trust in him.
To execute his commaundements.
To vse things created of God for no end, but to the hurt and destruction of others.
And lastly, to giue himselfe soule and body to that deceitfull and infernall spirit, who on the other part appeareth to them in the shape of a man (which is most common) or some other creature, conferreth familiarly, and bindeth himselfe by many promises, that at all times called for, he will presently come, giue counsell, further their desires, answer any demaund, deliuer from prison, and out of all dangers, bestow riches, wealth, pleasure, and what not? and all without any labour andpaines-taking, in a word to become seruiceable to their will, & accomplish all their requests. And this is that which the ProphetEsayspeaketh,chap. 28. 15.to make a couenant with death, and an agreement with hell. The consent of the ancient Fathers, if there were any doubt, might be added to the further clearing of this conclusion. ForhCypriandirectly affirmeth, that all those who vse magicall Arts, make a couenant with the Diuell, yea he himselfe, while he practized the same (before his calling to the light and true knowledge of God) was bound vnto him by an especialliwriting, whereunto some subscribe with their owne bloud, which was a vse among diuers nations, and a most sure bond of constant friendship, andkinuiolable consociation. But herein these seduced wretches are deceiued: for these promises which he makes, are treacherous, and the obseruances whereunto he enioyneth and perswadeth them, as powerfull in producing such or such effects, meere deceipts, and haue no qualitie in them to that purpose, but respecteth his owne ends, which are one of these foure.
First, to the mouing of them to the breaking of Gods law.
Secondly, to adore him with diuine worship and sacred rites.
Thirdly, to weaken their hope and faith in God.
Fourthly, to couer his owne fraud and treachery, that it may not be perceiued.
And when they finde this Impostor failing in the performance of his vowed promises, then hewanteth not his shifts: as that these defects are not to be imputed to him, or the weakenesse of the Art, but their owne negligence or ignorance, who haue not exactly obserued such directions, and in that manner they were deliuered: or mistooke his meaning, which is commonly deliuered inlambiguous tearmes, such as will admit a double construction: and herein appeareth the lamentable and woefull blindnesse of man, who is contented to swallow vp, and excuse many of his lies by one truth fore-told; which hath casually come to passe, whereas in other matters they make light account of, yea cõtemne infinit truths, if they shall finde by long search and diligent inquiry, but one falshood. Wherefore it behooueth vs to be carefull Centinels ouer our selues, for that our grandmaduersary, proud, enuious, and not standing in the truth, reposeth all his possibility of victory in lies, and out of this poysoned sinke, deuiseth all kinde of deceits, that so hee might depriue man of that happy and blessed estate which he lost by pride, and draw him into the society of his owne damnation: therefore it is a needfull caueat giuen by one of the ancient Fathers: Our enemy is old against whom weefight, sixenthousand yeares fully compleat are passed since he began to oppose himself against vs; but if wee obserue the commandements of God, and continue steadfast in faith, apprehending Iesus Christ, then shall we be able to withstand all his violent assaults, and ouer-come him because Christ in whom we trust, is inuincible.