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[Transcriber’s Note:
Spelling and punctuation are as in the original text, except for clear typographic errors. These are noted at the end of the e-text, along with problems in Greek transcription.
Characters that could not be represented in the latin-1
character set
are shown as:
[oe] oe ligature
[e,] “e caudata”: equivalent
to ae or ae
[u] [e] vowel with circumflex (also
a and o) = following m or n
Greek has been transliterated and shown between +marks+.]
* * * * *
A
Treatise of Witchcraft.
Wherein sundry Propositions
are laid
downe, plainely discouering the wickednesse of
that
damnable Art, with diuerse other speciall points
annexed, not impertinent to the same, such as
ought
diligently of euery Christian to be considered.
With a true Narration
of the Witch-crafts
which Mary Smith, wife of Henry Smith
Glouer,
did practise: Of her contract vocally made
between the
Deuill and her, in solemne termes, by whose meanes
she hurt
sundry persons whom she enuied: Which is
confirmed
by her owne confession, and also from the publique
Records
of the Examination of diuerse vpon their oathes:
And
lastly, of her death and execution, for the
same;
which was on the twelfth day of Ianuarie
last past.
By Alexander Roberts
B.D. and Preacher of Gods
Word at Kings-Linne in Norffolke.
Exod. 22. 18.
Thou shalt not suffer a Witch to liue.
Impium est a nos illis esse Remissos,
quos c[oe]lestis Pietas,
Non Patitur impunitos: Alarus Rex apud Cassiodorum.
LONDON,
Printed by N.O. for SAMVEL MAN,
and are to be sold at his
Shop in Pauls Church-yard at the signe of the
Ball.
1616.
* * * * * * * * * * * * * * *
¶ To the right Worshipful Maister
Iohn Atkin Maior, the Recorder
and Aldermen, and to the Common
Counsaile, Burgesses and Inhabitants of
Kings Linne in Norffolke,
Grace and Peace.
Right Worshipfull:
In these last dayes, and perillous times, among the rest of those dreadfull euills, which are fore-told should abound[a] in them, a close & disguised contempt of religion may be iustly accounted as chiefe, which causeth and bringeth vpon men all disastrous effects, when although it be shadowed with a beautifull Maske of holines, faire tongued: yet false-harted,[b] professing they know God, but in works deny him. And among these there be two especiall sorts; the one, who entertaining a stubborne, and curious rash boldnes,
Your Worships in all
Christian duty
to be commaunded,
A. ROBERTS.
[Footnote a: 2 Timoth. 3. 5.]
[Footnote b: Titus 1. 16.]
To the Reader.
Christian Reader, I haue vpon occasion penned this short discourse, and that of such a subject wherewith not being well acquainted, am enforced to craue some direction from those, whose names you shall finde remembred in the same: (that I be not vnthankefull vnto those from whom I receiue instruction) and haue in former time, and latter dayes, taken paines in searching out, both the speculatiue, and practique parts of this damnable Art of Witchcraft, a dangerous and seducing inuention of Sathan, who from the Arcenals, and Magisins store-houses of his ancient and mischieuous furniture, hath not spared to affoord all helpe, and the best Engines for the subuerting of soules, pliable to his allurements: and to this end, beside a plaine narration of fact in this case committed and confessed, (least the Treatise should be too bare and naked) I haue added thereunto a few Propositions, agreeing to such a subiect matter, manifesting some speciall poynts not altogether impertinent in my opinion, nor vnworthy of due consideration: I know mine owne wants, and do as willingly acknowledge them: One more experienced, and of greater leasure, and better health, had beene fitter for the opening and discouering of so deepe a mystery, and hidden secret of Iniquity, as this is; and haply hereafter may be willing to take that taske in hand: yet herein thou shalt finde something not vsuall: A manifest contract made with the Diuell, and by the solemne tearmes of a league, which is the ground of all the pernitious actions proceeding from those sorts of people, who are, haue beene, and shall be practioners in that cursed and hellish Art. And yet no more then she, that Witch of whom in this relation we do speake, hath of her owne accord, and voluntarily acknowledged after conference had with me, and sundry learned and reuerend Diuines, who both prayed for her conuersion, carefully instructed her in the way to saluation, and hopefully rescued her from the Diuell, (to whom she was deuoted, and by him seduced) and regained her to God, from whom she was departed by Apostacie. And in this so Christian and holy action were the continuall paines of
{ Thomas Howes.
{ Thomas Hares.
Maister { Iohn Man.
{ William Leedes.
{ Robert Burward.
{ William Armitage.
And of these in the day of execution (which she in no wise would condiscend vnto should be deferred, though offered repriuall vpon hope that more might haue beene acknowledged) being very distemperate, neuerthelesse some accompanied her to the place, and were both eye and eare-witnesses of her behauiour there, seeing and hearing how she did then particularly confesse her confederacy with the Diuell, cursing, banning, and enuy towards her neighbours, and hurts done to then, expressing euery one by name, so many as be in the following discourse, nominated, and how she craued mercy of God, and pardon for her offences, with other more specialties afterward expressed. And thus I end, taking my leaue, and commending thee to the gracious guidance and preseruation of our good God in our blessed Sauiour Christ Iesus.
Thine euer in the Lord,
A. ROBERTS.
* * * * *
A TREATISE OF THE
CONFESSION AND
EXECVTION OF MARY SMITH,
CONVICTED OF WITCHCRAFT,
and condemned for the same: of her contract
vocally
& in solemne tearmes made with the Diuell;
by whose meanes she hurt sundry persons whom
she enuied, with some necessary Propositions added
thereunto, discouering the wickednesse of that damnable
Art, and diuers other speciall poynts, not
impertinent vnto the same, such as ought
diligently of euery Christian to
bee considered.
There is some diuersitie of iudgement among the learned, who should be the first Author and Inuenter of Magicall and curious Arts. The most generall occurrence of opinion is, that they fetch their pedigree from the [a]_Persians_, who searching more deeply into the secrets of Nature then others, and not contented to bound themselues within the limits thereof, fell foule of the Diuell, and were insnared in his nets.
[Footnote a: Augustinus
de diuinatione Daemonum: & de Ciuitate
Dei. lib. 7. cap. 35.
Plinius historia naturalis lib. 30. cap. 1.]
And among these, the publisher vnto the world was Zoroaster, who so soone as he by birth[b] entred the world, contrary to the vsuall condition of other men, laughed (whereas the beginning of our life is a sob, the end a sigh) and this was ominous to himselfe, no warrantise for the enioying of the pleasures of this life, ouercome in battell by Ninus[c] King of the Assirians, and ending his dayes by the stroake of a thunder-bolt, and could not, though a famous Sorcerer, either fore-see, or preuent his owne destinie. And because he writ many bookes of this damnable Art, and left them to posterity, may well be accounted a chiefe maister of the same. But the Diuell[d] must haue the precedencie, whose schollers both he and the rest were, who followed treading in his steps. For he taught them South-saying,
[Footnote b: Augustinus de Ciuitate Dei. lib. 21. cap. 14.]
[Footnote c: Iustinus in Epitome Trogi Pompeij. lib. 1.]
[Footnote d: Lactantius de origine erroris. lib. 2. cap. 17. And citeth the testimony of Sibilla Erithraea for proofe hereof. Gratianus Decretorum part. 2. causa 26 quaest. 2. Canone sine saluatore, & inuentas esse has artes +pros ap..en eleeinon anthropon ton rhadios hupokleptomenon eis tauta hupo tou diabolou.+ affirmat Cedrenus in historiae compendio.]
[Footnote e: Probationes ex quibus legitim[~u] est Iudicia fieri, tres necessariae plane dici & indubitatae possunt 1ª veritas notorij & permanentia facti. 2ª confessio voluntaria eius qui reus factus est, atque peractus. 3ª certorum testium firmorumque testimonium: his & 4ª addi potest violentae praesumptiones de Rodinus de D[e,]monomania lib. 4. cap. 2.3.4.]
[Footnote f: The Oracles of the Pagans in all places of the world, wh[e] CHRIST was borne, were silenced, and the Diuell became mute: so that _Augustus C[e,]sar_ demanding of _Apollo_ by his messengers, sent to _Delphos_, had this answer returned, +pais hebraios keletai+ &c. in sence thus much, _An Hebrue Childe commandeth me to leaue this place, and returne againe to hell._ From hence therefore you must depart from our Altars, without resolution of any questions propounded. _Eusebius de praeparatione Euangelica, lib. 5. cap. 8. Theodoretus de Graecorum affectionum curatione qui est de oraculis +meta ten tou soteros hemon epiphaneian apedrasan hoi tende ten exapaten tois anthropois prospherontes+, Vide & Suidam in Augusto, & Athanasium de incarnatione verbi._]
[Footnote g: _De hac
ligatione & solutione Diaboli plenissime
August. de Ciuitate Dei, lib.
20 cap. 8._]
The first Proposition.
It is a Quaere, though needlesse, whether there be any Witches: for they[a] haue some Proctors who plead a nullitie in this case, perswade themselues, and would induce others to be of the same minde, that there be no Witches at all: but a sort of melancholique, aged, and ignorant Women, deluded in their imagination; and acknowledge such things to be effected by them, which are vnpossible, vnlikely, and they neuer did; and therefore Magistrates who inflict any punishment vpon them, be vnmercifull and cruell Butchers. Yet by the way, and their good leaue, who take vpon them this Apology, all who are conuented vpon these vnlawfull action, are not strucken in yeares; but some euen in the flower of their youth be nuzled vp in the same, and convicted to be practisers thereof; neither be they ouerflowed with a blacke melancholique humor, dazeling the phantasie, but haue their vnderstandings cleere, and wits as quicke as other: Neither yet be they all women, though for the most part that sexe be inclinable thereunto: (as shall afterward be shewed, and the causes thereof) but men also on whose behalfe no exception can be laid, why any should demurre either of their offence or punishment for the same. Wherefore for this point, and confirmation of the affirmatiue, wee haue sundry pregnant and euident proofes.
[Footnote a: Wierus de magor[~u] infamium p[oe]nis lib 6. cap. 17.18 19 20 21 22 23 24 &. 27. & de Lamijs lib 3. cap 7. & de lamiarum impotentia. But this position commeth from another as dangerous, euen Infidelity denying that there be any Diuel, but in opinion; which was the doctrine of Aristotle, and the Peripatetique Philpsophers. Pomponatius de incarnationibus Binfeldius de confessionibus maleficorum]
First testimonies Diuine and Humane: Diuine of God himselfe in his word,[b] left for our instruction in all dogmaticall truth, reproofe and confutation of falshood in opinions, correction for the reforming of misdemeaners in conuersation, doctrine for the guidance of euery estate Politicall, Ecclesiasticall, Oeconomicall. 2. Timoth. 3. 16. Therefore expressely, Thou shalt not suffer a Witch, to liue, Exod. 22. 18.[c] but to bee executed in the same day wherein she is conuicted, and this was a custome obserued by the ancient Fathers. And Deuteronomy 18. 10.11. there is a blacke Bill set downe[d], and registred of sundry kinds of these slaues of Sathan, all condemned, and God addeth in the same place the reasons of this his seuere and sharpe iudgement against them. First, because they are an abhomination vnto him. Secondly, he determineth vtterly to destroy all such, and giueth his people the Israelites an example thereof in the Canaanites, whom their Land spewed out. Thirdly, for that he requireth all who belong vnto him, to be pure, vndefiled and holy, not stained with impieties, for they are bound vnto him by couenant in obedience. Fourthly such were the Heathen, strangers from God, blinded in their dark vnderstanding, without sauing knowledge, with whom the Israelites, a chosen and peculiar nation, enioying his lawes and statutes, must haue no familiarity. Further, the woman of Endor acknowledgeth herselfe to be one of the rank. 1. Sam. 28. 9. And Iesabel, mother of Iehoram, is in plaine tearmes stiled a Witch. 2. King. 9. 22. who is [e]supposed to haue brought this Art, and the Professors thereof into Samaria, which there continued for the space of sixe hundred yeares. Insomuch that it was rife in common speech, when any would reproach another, to doe the same in this forme; Thou art a Samaritan, and hast a Diuell (a familiar spirit) which the malicious Iewes, not abiding his heauenly and gracious doctrine, obiected to Christ Iesus our blessed Sauiour, Ioh. 8. 48. The holy Apostle reprouing the Galathians for their sudden Apostasie and back-sliding from the Gospell so powerfully preached vnto them and with so great euidence of the spirit, as though Christ had bin crucified before their eyes, doth it in no other termes than these, Who hath bewitched you? Gal. 3. 1. And afterward, Cap. 5. 20. marshalleth Witch-craft among the workes of the flesh: In both which places the names are taken from the seducements and illusions of Inchanters, who astonish the mindes, and deceiue the senses of men, and all that by vertue of a contract passed betwene them and the Diuell. Other like proofes may be added to these alledged, Leuit. 20. 6. Micah 5. 12. Nahum 3. 4. Now then when God affirmeth there be such, whose words are truth, shall man dare once to open his mouth, and contradict the most righteous?
[Footnote b: +Didaskalia+ +elenchos+ +epanorthosis+ +paideia+.]
[Footnote c: Philo in libro de legibus specialibus.]
[Footnote d: Vide
Paulum Phagium in annotationibus, & Chaldaicam
Paraphrasin in cap. 18. &
19. Leuitici.]
[Footnote e: Bodinus in confutatione opinionum Wieri.]
Concerning humane witnesses, they be almost infinite; and therefore it shall be sufficient to produce some few, choyce, and selected: [f] The second Councell of Constantinople held and gathered together in the Imperiall palace, of two hundred seuen and twenty learned and reuerent Bishops, nameth sundry sorts of such Sorcerers, and censureth their actions to be the damned practises of the Pagans, and decreeth all the Agents therein excommunicated from the Church and society of Christian people, adding the motiue reason of this their determined sentence, from the Apostle, 2. Cor. 6. 14. For righteousnesse hath no fellowship with vnrighteousnesse, neither is there communion of light with darknesse, nor concord with Christ and Belial, nor the beleeuer can haue part with an Infidell. And [g]_Chrysostome_ sharply reproueth all such, and those who aduise with them vpon any occasion, confuting the reasons which they take to be sufficient warantise of their doings. As among the rest they will pretend, Shee was a Christian woman who doth thus charme or inchant; and taketh no other but the name of God in her mouth, vseth the words of sacred Scripture. To this that holy Father replieth, Therefore she is the more to be hated, because shee hath abused and taken in vaine that great and glorious name, and professing herselfe a Christian, yet practiseth the [h]damnable Arts of miscreant and vnbeleeuing Heathen. For the Diuels could speake the name of God, and neuerthelesse were still Diuels; and when they said vnto Christ, they knew who he was, the holy one of God, &c. Mar. 1. 24.25. their mouthes were stopped, he would no such witnesse, that wee should learne, not to beleeue them when they say the truth: for this is but a bait, that wee might afterward follow their lies. There is much mention made of these, both in the Ciuill and [i]Canon Lawes, and diuersitie of punishment alotted out for them; so that none can doubt but that there hath beene, and are such. I might remember vnto you the authority of Clemens Romanus in his Recognitions, and those Constitutions which are fathered vpon the Apostles; but their credit is not so great, that they may without exception be impannelled vpon this Iury, for they haue long since been chalenged of [k]insufficiencie.
[Footnote f: Cap 61. congregata est hac synodus sib Iustiniano qui vocatus est +rhinotmetes+, in qua erant Episcopi, 227. Balsamon in suis ad eum Commentarijs, & vocata est synodus in Trullo erat autem +ho trullos+ Secretarium palatij quia in eo fuit celebrata, eam aut[~e] +penteken+ vocat Balsamon quasi Quintisexta dicas quia quod quinte & sexta synodis deerat (septem enim recipiunt Graeci) haec expleuit, Nomenclator Graecorum dictionum quae apud Harmenopulum occurrunt in sui iuris Promptuario.]
[Footnote g: This testimony of Chrysostome is cited by Balsamon, in his exposition vpon that Chapter of the Councell before alleaged, to which may be added other of the same holy Bishop in his 9 Homily vpon the Epistle to the Colossians, & his 6 Sermon against the Iewes.]
[Footnote h: Superstitio
tato peior est quato plura miscentur
bona, quonia vnde debeat honorari
Deus honoratur Diabolus. Ioh.
Gerson_ in Trilogio Astrologiae
Theologisatae propositione 21._]
[Footnote i: Vide
Phothi[~u] Patriarcha Constantinopolitan[~u] in
nono Canone titulo 13. cap.
19]
[Footnote k: Ierome in his Apology against Ruffinus. and Eusebius alloweth but one only Epistle of his, Histor. Ecclesiast. 2. cap. 16. Gratianus distinct. 15. Epiphanius contra Audianos.]
Among the Gentiles, when these so qualitied persons did swarme, and were accounted of high esteeme, there be reckoned vp whole troopes of this blacke guard of the Diuell; As [l]_Circe_ whom Homer reporteth to haue turned Vlysses Companions into Wolues, Lyons, Swine, &c. by her Inchantments, insauaging and making them beast-like and furious. Medea[m] famous in this kinde, for she murthered by Witch-craft Glauca in the day of her marriage, who enioyed Iason her loue. And[n] the Mortars of these two, wherein they stamped their Magicall drugges, were for a long time kept in a certaine mountaine, and shewed as strange monuments to those who desired a sight of them. For[o] the Diuel furnisheth such with powders, oyntments, hearbes, and like receipts, whereby they procure sicknesse, death, health, or worke other supernaturall effects. Of the same profession were [p]_Simotha_, [q]_Erictho_, [r]_Canidia_, and infinite others beside, whose damnable memory deserueth to be buried in euerlasting obliuion.
[Footnote l: Homer.
odissea 10, +pharmakois alliose+
Eustathius.]
[Footnote m: Euripides
in Medea. Ouidius Metamorph. lib. 7.
Pindarus Pythonum Idillio
4. Apollonius Argonauticorum lib. 4º.]
[Footnote n: Scholiastes
Theocriti Idil 2 +en to selenaio orei
deiknuousi tous medeias kai
Kirkes hormous en hois ekopten ta
phrarmaka+.]
[Footnote o: Remigius demonolatriae lib. 1. cap 2.]
[Footnote p: Theocritus in +pharmakeutria+ Idil. 2.]
[Footnote q: Lucan. Pharsalibus lib. 6.]
[Footnote r: Horatius +Erodo+ lib. 5.]
But because the reports of these may seeme to carry small credit, for that they come from Poets, who are stained with the note of licentious [s]faining, and so put off as vaine fictions; yet seeing they deliuer nothing herein but that which was well knowne and vsuall in those times wherein they liued, they are not slightly, and vpon an imagined conceit, to be reiected: for they affirme no more then is manifest in the records of most approued Histories, whose essence is and must be [t]truth, [u]as straightnesse of a rule, or else deserue not that title. In which wee reade of [x]_Martiana_, [y]_Locusta_, [z]_Martha_, [aa]_Pamphilia_, [bb]_Aruna_, _&c._ And not to insist vpon particulars, there bee infinite numbers ouerflowing euen in these our[cc] dayes, since the sinceritie of Christian Profession hath decreased, and beene in a sort ecclipsed in the hearts of men: for the period of the continuance thereof (after it be once imbraced) in his first integrity, either for zeale of affection, or strictnesse of discipline, hath beene by some learned Diuines[dd] obserued, to bee confined within the compass of twenty yeares; and then afterward by degrees, the one waxed cold, and the other dissolute: which being so, it is not to be maruelled though the Diuell now begin to shew himselfe in these his instruments, as heretofore, though he cannot in the same measure, in respect of those sparkes of light which yet shine amongst vs. But of this so much now, because I shall haue afterward occasion further to enlarge this poynt.
[Footnote s: Pictoribus
atque Poetis quidlibet audiendi semper
fuit aequa potestas.]
[Footnote t: +kathaper empsuchou somatos ton spheon exairetheison akreionas to holon: houtos ex historias ean ares ten aletheian, to kataloipomenon autes, anateles gignetai diegema+ Polib. historiarum lib. 12.]
[Footnote u: Timaus +Kaionos idiotes eutheia+.]
[Footnote x: Tacitus Annal. lib. 2.]
[Footnote y: Idem
annal. lib. 12 & 13 & Suetonius in Claudio
c. 33.]
[Footnote z: Plutarchus in Mario.]
[Footnote aa: Apuleius.]
[Footnote bb: Munsterus Cosmographiae lib. 2.]
[Footnote 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.]
[Footnote dd: Lutherus in Genesin.]
Againe, the policie of all States[ee] haue prouided for the rooting out of these poysonfull Weedes, and cutting of these rotten and infected members; and therefore infallibly prouing their existence and being: for all[ff] penall lawes looke to matters of fact and are made to punish for the present, and preuent in future, some wicked actions already committed. And therefore Solon the Athenian making statutes for the setling of that Common-wealth, when a defect was found, that he omitted to prouide a cautelous restraint, and appoint[gg] answerable punishm[e]t for such who had killed their parents, answered, He neuer suspected there were or would be any such. Wherefore to confirme the position set downe, God doth not threaten to cast away his people for murther, incest, tyranny, &c. But Sorcery, _Leuit. 20. 6_. And _Samuel_ willing to shew _Saul_ the grieuousnesse of his disobedience, compareth it to witch-craft, _1. Sam. 15. 23_. The Holy Ghost also manifesting how highly God was displeased with _Manasses_, maketh this the reason, because hee gaue himselfe to Witch-craft, and to Charming, and to Sorcery, and vsed them who had familiar spirits, and did much euill in the sight of the Lord to anger him, _2. Chro. 33. 6_. And for this offence were the ten tribes of Israell led into captiuitie, _2. King. 17. 17._ [hh]The twelue Tables of the Romans (the ancientest law they haue) by a solemne Embassage (sent for that purpose) obtained from _Athens_, & accounted as a Library of knowledge, do both make mention of such malefactors, & decree a penaltie to be inflicted vpon them. [ii]_Constantius_ and _Constantinus_ thinke them worthy of some vnusuall death, as enemies of mankinde, strangers from nature: [kk]and _Iulius Paulus_ distinguishing the punishment according to the different qualitie of the offenders, pronounceth out of the then receiued opinions, that the better sort found guilty, were to dye (not determining the manner) those of meaner condition either to bee crucified, or deuoured of wilde beasts.
[Footnote ee: Binfeldius
de confessionibus maleficorum, calleth
this reason a most strong
& conuincing argument.]
[Footnote ff: Ex malis moribus bonae nascuntur leges.]
[Footnote gg: Diogenes
Laertius lib. 1. de vitis Philosophorum in
Solone. Cicero in Oratione
pro Roscio Amerino.]
[Footnote hh: Of these 12. Tables Liuie in the 3 booke of his first Decad. Dionysius Halicarnasseus 10 Booke of his History, & Iohannes Rosimus most fully in the 6 chapter of his 8 booke of Roman antiquities. Liuius. Plinius lib. 34. cap. 5. Cicero de legibus, lib. 2. & de orato primo.]
[Footnote ii: Cod.
lib. 9. titul. 18. lege multi magicis
actibus.]
[Footnote kk: Sententiarum
receptarum lib. 5. cap. 25. ad legem
Corneliam de sicarijs & maleficis.
Paulus Iurisconsultus.]
Our ancient Saxon Kings before the [ll]Conquest, haue in their municipall Lawes apparantly demonstrated what they conceiued of these so dangerous and diuellish persons. Alucidus keepeth the expresse words of God; F[oe]minas sagas ne sinite viuere. Suffer not women Witches to liue. Gunthrunus and Canutus will haue them, being once apprehended (that the rest of the people might bee pure and vndefiled) sent into banishment, or if they abide in the kingdome (continuing their lewd practises) executed according to desert. So Athelstane, if they be conuicted to haue killed any, &c. And how the present estate standeth affected toward them, the sundry strict statutes in this case prouided, may giue any, not wedded to his owne stubbornenesse, sufficient and full satisfaction. Wherefore not to erect a Tabernacle, and dwell longer in perswading an vndeniable truth, that there bee Sorcerers and Witches, I leaue these Hellish Infidels, and proceede.
[Footnote ll: In +archaionomia+
siue de priscis Anglorum legibus
Guilielmus Lambertus.]
The second Proposition.
The second Proposition: [a]Who 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 into the 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 whom Iohn sent 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,
[Footnote a: Danaeus de sortiarijs. cap. 20]
[Footnote b: Iaquerius in flagello Hereticorum, cap. 18.]
[Footnote c: Peccatum si citius paenitendo 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. quaest. 79. artic. 3 & quaest. 87. artic. 2.]
[Footnote d: Zanchius
de operibus creationis, part. 1 lib. 4.
cap. 15. Danaeus de sortiarijs
cap. 4. & Erastus de Lamijs.]
[Footnote e: De hoc more Alexander ab Alexandro. Dierum genialium lib. 5. cap. 18. Suetonius in Caligula, cap. 27. Cicero de officijs lib. 2. Caelius Rhodinginus Antiquarum lectionum lib. 7. cap. 31. & olim militiae Tyrones +stigmatiai+ erant & in cute signati Vegetius lib. 1. cap. 8. & 2. cap. 5. Prudentius +peri stephanon+ Hymno 10. & huius moris meminit, Ambrosius in funebri oratione pro Valentiniano.]
[Footnote f: Et insigne
exemplum apud Gildemannum de Lamijs lib.
3. cap. 10. sectione 38.]
[Footnote g: Remigius
in Daemonolatria 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.]
And for the most part, hee bringeth these his slaues and vassailes obliged to him as his owne, to some desperate, Tragicall,[h] and 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 with [i]varietie 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, and cunning ambushments [Sidenote: +methodeiai+] from whence he inuadeth vs, Eph. 6. 11.[k] For 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.[l] The 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.
[Footnote h: Peucerus
de praecipuis diuinationum generibus titulo
de Magia.]
[Footnote i: Philippus
Camerarius in Historicis medicationibus
part. 1. cap. 70. & 72.]
[Footnote k: Cyprianus
in pro[oe]mio libri de exhortatione ad
Martyrium.]
[Footnote l: Tatianus oratione contra Gentes.]
The third Proposition.
Except God do by his especial grace and ouerruling power, restraine the malice of these Witches and preserue his Children, they are permissiuely able,[a] through the helpe of the Diuell their 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, for [b]_Daneus_ reporteth 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, others[c] oppressed with the Palsie, Leprosie, Gout, Apoplexie, &c. And thus disabled from the performance of any action, many tortured with lingring consumptions,[d] and 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.
[Footnote a: Damascenus
Orthodox. fidei lib. 2. cap. 4.
+exousian echei kai eschon
kata tinos oikonomikos+, Iaquerius
flagelli Hereticorum fascinariorum,
cap. 25.]
[Footnote b: Vberae
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.]
[Footnote c: Godlemanus
de veneficis lib. 1 cap. 7.9.21.22.23.24.
25.26.&c.]
[Footnote d: Exempla omnem fidem superantia Florentinae mulieris & vlrici cuiusdam Neucesseri refert Langius epist. Medicinalium lib. 2. Epist. 38. e cuius ventriculo lignum teres & quatuor cultri execti sunt: eorum & formam & iusta 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.]
In minde, stirring vp men to lust, to hatred, to loue, and the like[e] passions, and that by altering the inward and outward sences, either in forming some new obiect, or offering the same to the eye or 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
[Footnote e: Gratianus in decretis, Caietanus in summula titulo de maleficio. Iaquerius in flagello fascinariorum, cap. 11. 12. Ioh. Nider in praeceptorio, praecepto 1. cap. 11. Bodinus in Daemonomania, lib. 2 cap. *]
[Footnote f: Cod.
Lib. 9. titulo 18. Lege est scientia, hanc
legem sugillat. Weirus
de praestigijs daemonum lib. 3. cap. 38.]
[Footnote g: In 3.
Caput prophet[e,] Nah[~u]ni, vide &
Nazianzenum in +aporetais+,
siue de arcanis vel principijs non
procul a fine, & eius paraphrasten
Nicetam.]
[Footnote h: Cassianus Collat. 7. cap. 32.]
There is a very remarkeable example mentioned by Ierome[i], of a maiden in Gaza whom a yong man louing, and not obtaining, went to Memphis in Egypt, and at the yeares end in his returne, being there instructed by a Priest of Aesculapius, and furnished with Magicall Coniurations, graued in a plate of brasse, strange charming words, and pictures which he buried vnder the threshold of 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.
[Footnote i: In vita Hilarionis.]
The like doth [k]_Nazianzene_ report of Cyprian before his conuersion (though some thinke it [l]was 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, toward Iustina, whom hee lasciuiously[m] courted, 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, [n]That 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 as [o]associates.
[Footnote k: Oratione
in laud[~e] Cypriani eandem historia refert
Nicephorus Calustus lib. 5
cap. 27.]
[Footnote l: Prudentius
+peri stephanon+ de passione Cypriani,
vnus erat iuvenum doctis.
artibus sinistris, fraude pudititia
perstringere. & c]
[Footnote m: Ouid. lib. 2. de art. amand. philtra nocent animis, vimq; fauoris habent. Propertius lib. 4. in laenam quandam consuluitq; striges nostro de sanguine & in me, hippomenes faetae semina legit equae. Vide de his Aristotelem de natura animali[~u] lib. 6. cap. 22. Plini[~u] l. 8. c. 42.]
[Footnote n: Aug. de doctr. Christ. l. 2. c. 22. & 23.]
[Footnote o: Iaquerius
in flagello hereticor[~u] fascinarior[~u],
cap. 6. Martinus de Arles,
p. 436.]
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.
For [p]the Elements, it is an agreeing consent of all, that they can corrupt and infect them, procure tempests, 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.
[Footnote p: Ioh.
Gerson in Trialogio Astrologiae Theologisatae
propos. 16. Palanus in
Syntagmate, l. 5. c. 13]
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.
[q]_Curius Sidius_ the Roman Generall in a battell against Salebus, Captaine of the Moores, in want of water, obtained such abundance of raine from Heauen by Magicall inchantments, that it not onely sufficed the thirst of his distressed Souldiers, 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.
[Footnote q: Dion. Cassius Romana Historiae, lib. 60. in Claudio.]
The narration of Olaus[r] Magnus which he maketh of his Northerne Wisards and Witches, would seeme to be meere fictions, and altogether incredible, as of Ericus, who had the winde at command, to blow alwayes from that quarter to which he would set his hat. Or Hagbert, 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 practises mighty Armies haue beene dicomfited, and sundry others, except the truth hereof were without contradiction approued:
[Footnote r: Historia
de gentibus septentrionalibus, lib. 3. cap.
13.14.15.16.17.18.19.]
[Footnote s: De potestate D[e,]monum 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.]
Thus he dismaied the heart of Saul (when he had broken the Commandement of God) with dreadfull feare, and enraged his minde with bloudy fury, 1. Sam. 16. 14. Entred into Iudas, prouoked him to betray his maister, dispaire and hang himselfe, Math. 27. 3. filled the heart of Ananias and Saphira with 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 of Abraham was 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 the Pythonesse, Act. 16. 17. brought downe fire from heauen, and consumed Iobs sheepe 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 botches[t] and biles
[Footnote t: Vlcus
pessim[~u] extensiue quia per totum corpus
diffusum, & intensiue, quia
in eo omnis morbi & doloris
comprehensio vide Mercerum
in cap. 2. Iobi.]
[Footnote u: Regula
Theologorum Quecunque possunt D[e,]mones
possunt etiam magi & malefici
eius opera, hinc & illi tempestates
exitant Virgilius Ecologa
4ª.
Carmina vel c[oe]lo
possunt deducere Lunam:
Carminibus Circe
socios mutauit Vlyssis,
Frigidus in pratis
cantando rumpitur Anguis, &c.
Et de se Iactans Medea
apud Ouidium Lib. 7. Metamorphose+o+n.
Cum volui ripis
ipsis mirantibus; amnes
In fontes rediere
suos, concussaque sisto,
Stantia concutio
cantu freta, nubila pello,
Nubilaque iudico.
Apud Virgilium Dido Annam
sororem alloquitur.
—Mihi
Massilae gentis monstrata sacerdos,
Haec se carminibus
promittit soluere mentes
Sistere aquam
fluvijs, & flumina vertere retro.
Et Brachmanius Nonnus Dionysiacon,
lib. 36. +ouranothen
katagontes epharmaxanto Selenen,
astatheos phaethontes
anestesanto pareien+ De Marco
heretico & mago stupenda referunt
Irenaeus contra hereses. lib.
* cap. 9. & Epiphanius 3. tom.
lib. 1.]
[Footnote x: Iannes, Iambres, 2. Timot. 3.]
[Footnote y: Vide
Nicolaum Lyranum in & additionem Burgensis, &
replicam correctorij contra
Burgensem.]
[Footnote 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.]
[Footnote aa: Iaquerius
in flagello hereticorum fafcinariorum,
cap. 15.]
[Footnote bb: Augustinus de diuinatione Daemonum.]
[Footnote 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.]
[Footnote dd: Tritemius in libro responsionum ad qu[e,]stiones Maximiliani Imperatoris qu[e,]stione. Cyrillus Catechismo 4 ad illuminatos, Arbitrium incitare potest Diabolus cogere omnino preter voluntatem non potest.]
[Footnote ee: Tertul. de fuga in Persecutione.]
And as these euill spirits are in themselues different in power, vnderstanding, and subtiltie: so can their seruants do more or lesse through their meanes.
I conclude with that memorable speech of a most noble and learned man,[ff] The 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,[gg] who 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. And [hh]so as Lactantius speaketh, 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.
[Footnote ff: Iulius
Scaliger de subtilitate, ad Cardanum,
exercitatione 349. an venefici
credulitas vim addat malefice.]
[Footnote gg: Basilius
Homilia 21. in diuersos Scriptura locos
sermone habito in non procul
a fine.]
[Footnote hh: Lib. 2. qui est de origine erroris cap. 15.]
The fourth Proposition.
Hauing shewed before, that the pracise of Witches receiueth the being and perfection from that[a] agreement 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 some[b] haue supposed that no such contract can passe: But we are to hold the contrary affirmatiue, both de esse, and de posse, that there 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, a[c] Genesis 15. 9.17. and Deut. 5. 2. and in many other like places, yet is hee a simple essence,[d] free 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 the vnderstanding 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.
[Footnote a: Nauarrus
in Manuali confessarior. cap. 11 in primum
decalogi praeceptum.]
[Footnote b: Ioh. Wierus, totum hoc fictitium putat & fondus imaginarimum, & impossibile putat, idque passim in suis libris praecipue autem de Lamijs, cap. 7. 8. & 23. & de pr[e,]stigijs Daemon[~u], lib. 6. c. 27, & c. Hunc refutant erudite. Binfeldo confessionibus maleficorum, & Thomas Erastus de Lamijs.]
[Footnote c: De his
ceremonijs similiae, Ier. cap. 34. 18. & multa
Cyrillus contra Iulianum &
Procopius Gazaeus in hunc locum &
Augustinus.]
[Footnote d: Palanus Syntagmatis Theologie, l. 2. cap. 8.]
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 who[e] can 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.
[Footnote e: Brissonius de formulis, lib. 6. Solemnia pactorum sine obligatione verba sunt: spondes? spondeo. promittis? promitto dabis? dabo vt facias, faciam. Iustinianus in institutionibus, lib. 3. titulo 16.]
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 in[f] Siluester the second, one of the holy Fathers of Rome, 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 of Rhemes, after of Rauenna, and at the last the Papacie of Rome. 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.
[Footnote f: Hic Monachus Floriacensis Caenobij diabolo suadente, & enormiter instigante si eius ob*quijs & arti magica obligauit in tantum quod Diabolo fecit Homagium cum pacto vt ei omnia ad nutum succederent, & c. Holcot. in cap. 17. lib. sapientiae lectione 190. Platina in illius vita. Vide & Balerum de Romanorum pontificum actis in lib. 5. in Syluestro secundo, & Robertum Barnes. de vitis pontificum Romanorum.]
[g]The formall tearmes of this couenant, as they bee set downe by some, are most dreadfull: and the seuerall poynts these.
[Footnote g: Godelmannus
de magia tacita & illicita, lib. 1. cap.
2. xº.8.9.10 &c.]
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 and paines-taking, in a word to become seruiceable to their will, & accomplish all their requests. And this is that which the Prophet Esay speaketh, 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. For [h]_Cyprian_ directly 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 especiall[i] writing, whereunto some subscribe with their owne bloud, which was a vse among diuers nations, and a most sure bond of constant friendship, and [k]inuiolable 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.
[Footnote h: Siue illius sit, siue alterius esto liber. De duplici Martyrio. Aquinas 2ª. 2a. quest. 96. Ioh. Gerson in Trilogio astrologiae Theologisatae propositione 21. & de erroribus circa artem magicam, Dicto 2.]
[Footnote i: Camerarius
meditationum historiarum, lib. 1. cap. 6.
Bodinus exampla ponit D[e,]monomanias.
lib. 2. & 4. Binfeldius de
confessionibus maleficorum.]
[Footnote k: Simile de Catilina refert Salustius. cum ad ius iurandum populares scelerius sui adigeret, humani corporis sanguinem vina permixtum in pateris circumtulisse, inde cum post execration[~e] omnes degustauissent, sicut in solemnibus sacris fieri consueuit aperuisse consili[~u] suum, atque eo dictitant fecisse, quo inter se magis fidi forent.]
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 he wanteth 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 in[l] ambiguous 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 cotemne 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 grand[m] aduersary, 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 wee fight, sixe [n]thousand 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.
[Footnote l: As that to Pope Siluester the second, his demand; who asked how long he should liue and enioy the Popedome? answered, vntil hee should say masse in Ierusalem; and not long after, celebrating the same in a Chappell of the Church dedicated to the holy Crosse in Rome, called Ierusalem, knew how he was ouer-reached, for there hee dyed. And an other paralell to this, may be that of a certaine Bishop, much addicted to these vanities, hauing many enemies, and fearing them, asked the Diuell whether he should fly or not: who answered, Non, sta secure, venient inimici tui suauiter, & subdentur tibi. But being surprized, and taken by his aduersaries, and his castle set on fire, expostulating with him that hee had deceiued him in his distresse, returned answere, that he said true, if his speech had been rightly vnderstood: for he aduised, Non sta secure [id est fugias] venient inimici tui suauiter, & subdentur, [id est ignem tibi]. Such were the Oracles which he gaue, and whereof all histories do testifie. Holcot vpon the booke of Wisedome, and the rest before mentioned with him.]
[Footnote m: Leo de
collectis Serm. 40. & natiuitate Domini,
Serm. 7.]
[Footnote n: In proemio,
lib de exhortaions ad Martyrium
Cyprianus.]
The fifth Proposition.
The Diuell can assume to himself[a] a body, and frame a voyce to speake with, and further instruct and giue satisfaction to those who haue submitted themselues vnto him, and are bound to his seruice. For he lost not by his transgression and fall, his naturall[b] endowments, but they continued in him whole[c] and perfect, as in the good Angels, who abide in that obedience and holiness wherein they were created, from whence a reason confirmatiue may bee thus framed, Good Angels can take vnto themselues bodies, as Genes. 18. 2. Iudg. 13. 3.6. therefore the euill also. Thus the Diuell hath appeared to some in the forme of a [d]Man, cloathed in purple, & wearing a crowne vpon his head: to others in the likenesse of a [e]Childe: sometime he sheweth himselfe in the forme of foure-footed beastes, foules, creeping things, [f]roaring as a Lyon, skipping like a Goat, barking after the manner of a dogge, and the like. But[g] it is obserued by some, that he cannot take the shape of a Sheepe, or Doue, though of an Angell of light: 2. Cor. 11. 14. And further, [h]most of the learned doe hold, that those bodies wherein they doe appeare, are fashioned of the[i] aire, (though it is not to be denied, but they can enter into other, as the Diuell did into the Serpent, deceiuing Eue, Gen. 3. 1.) which if it continuing pure and in the owne nature,[k] hath neither colour nor figure, yet condensed receiueth both, as wee may behold in the clouds, which resemble sometime one, sometime another shape, and so in them is seene the representation of Armies fighting, of beasts and Birds, houses, Cities, and sundry other kinds of apparations.
[Footnote a: Augustinus
in Enchiridio, cap .59. & 60. & Lambertus
Daneusin suis comentarijs:
ad eundem.]
[Footnote b: Binfeldius
de confessionibus maleficorum. Aquinas,
Summa part. 1. quest. 51,
art. 3. & 4]
[Footnote c: In D[e,]monibus +angelikas doreas ou mepote alloi osthas phamen, alloi eisi holokleroi kai pamphaneis+, Dionisius Areopagita, de diuinis nominibus cap. 4. & si vacat licebit consulere in eundem Pachemerae Paraphrasin & maximi scholia. Isidorus Hispalensis de summo bono. lib. 1. cap. 12.]
[Footnote d: Sulpitius
Seuerus in vita beati Martini. Multa
exempl[e,] habet Bodinus in
pr[e,]fatione ad D[e,]monomaniam.]
[Footnote e: Hieronimus in vita Hilarianis.]
[Footnote f: Psellus de d[e,]monum natura.]
[Footnote g: Binfeldius de confessionibus maleficorum.]
[Footnote h: Petrus
Martyr in 28. caput. lib. 2. Samuelis.
Aquinas in Summa parte 1.
quest 51. articul. 2. Hyperius locer[~u]
Theolog. lib.]
[Footnote i: Hesiodus
+ergon kai hemeron+ lib. 1. D[e,]monas
ait esse +aera essamenous+_.
proclus interpretatur quia sunt
corpora aerea._]
[Footnote k: Iulius
Scaliger de subtilitate ad Cardanum
exercitatione 359. sectione
13.]
Histories of all can witnesse of the Diuels appearance in human[l] shape: thus a Pseudo-Moses, or Messias in Crete, perswaded the Iewes that it was he who brought their Fathers the Israelites out of Egypt, and led them through the Red Sea, and would conduct them also out of that land vpon the waters into Iudea. But many following his counsell, perished: the rest admonished by that destruction, turned back, accusing their folly; and when they made enquiry for this guide, to haue rewarded him according to his desert, was no where to be found, whereof they conceiued hee was a Diuell in Mans likenesse. And such an one [m]was that merry (but malicious) spirit, who walked for a long time in Saxony, and was very seruiceable, clothed in country apparrell, with a cappe on his head, delighted to conuerse and talke with the people, to demaund questions, and answer what he was asked, hurting none, except iniured before, and then declared himselfe a right diuell in reuenge.
[Footnote l: Socrates
Histori[e,] ecclesiast. lib. 7. cap. 38. &
historia Tripar. lib. 12.
cap. 9.]
[Footnote m: Chronicon Hirsangiense.]
[n]The late Discoueries and Nauigations made into the west Indies, can furnish vs with abundant testimonies hereof, in which the mindes of the inhabitants are both terrified & their bodies massacred by his visible sight, and cruell tortures; yet (which is the opinion of many learned) he cannot so perfectly represent the fashion of a mans body, but that there is some sensible deformity, by which hee bewrayeth himselfe; as his [o]feete like those of an Ox, a Horse, or some other beasts, clouen houed, his hands crooked, armed with clawes, or talants like a vulture: or some one misshapen part, wherein (though hee delight in the shape of man, as most fitting for company and conference) is demonstrated, the great and tender loue of God toward vs, who hath so branded this deceiuer, that hee may bee discerned euen of those who are but of meane capacity, and so consequently auoyded. And as in his body assumed, so in his speech there is a defect, for it is weake, small, whispering, imperfect.
[Footnote n: Vide
nauigation[~e] Monsieur de Monts, ad nouam
Franciam, lib. 2. cap. 5.]
[Footnote o: Binfeldius de confessionibus maleficorum. Alexander ab Alexandro dierum Genialium, lib. 1. cap. 19. Remigius de D[e,]monolatria, lib. 1. cap. 7. & apud Rhodingium antiquarum lectionum lib. 29. cap. 5. est exemplum dignum admiratione.]
And thus it is [p]reported of Hermolaus Barbarus, who inquiring of a spirite,Page 27
the signification and meaning of a difficult [q]word in Aristotle, he hard a low hissing, and murmuring voyce giuing answere.
[Footnote p: Remigius
d[e,]monolatrias lib. 1. cap. 8 & simile
commemorat de Appione Grammatico
Plinius naturalis histor, lib.
30. cap. 2. Nicephorus
lib. 5. sub finem.]
[Footnote q: +entelecheia+]
And this hee doth of set purpose, that so his sophisticall & doubtfull words might be the lesse perceiued.
Neither can this seeme strange to any, that the Diuell should speake, who brought a voyce from Trees to salute[r] Apollonius, and inspired that talkatiue Oke in Dodona, famous for the Oracles vttered there in Heroicall verse, to the Grecians, and to euery nation in his owne language, Chaldeans, Egyptians, Armenians, and other people who were led by him, and depended vpon his resolution.
[Footnote r: Philostratus de vita Apollonius lib. 6. cap. 13.]
And thus the [s]Image of Memnon, when the Sunne did shine vpon it, and his beames touched the lips thereof, (which was at the arising in the East) speake vnto them who were present.
[Footnote s: Sophocles in Trachinijs vocat +drun poluglosson+, quia ut eius Scholiastes interpretatur +etoi polla manteuomenos, kai dia touto polla phthengomenos, e tes diaphorais dialektais chresmodeses kai kata ten hekasta ton manteuomenon glossan.+ Et hinc Argo Lycophron in Alexandra sua +laletrin kissan+ nominat quae ex Didones quercu malum habuisse traditur quae aliqoties locuta est vt apud Apollonium Argonautic+o+n quarto ideo & +eulalon Argos+ Orpheus appelat, vide plura apud Strabonem lib. 17. & eius de hoc sono iudicium perpende. Pausanias in descriptione decem regionum veteris Graeciae, libro primo in Atticis. Iuuenalis Satyro 15. Psellus de Daemonum natura. Tacitus libro secundo Annalium.]
And considering, as hath beene mentioned before, that there passeth betweene the Witch and her Diuell, a compact, as with a Maister and a Seruant, it must therefore consist vppon prescript tearmes of commaunding, and obeying; and then of necessity is required a conuersing together; and conference whereby the same couenant may be ratified.
The sixt Proposition.
God giueth, both the diuell, and his seruants the witches, power sometimes to trouble his owne children; so [a]Christ our blessed Sauiour, was by Sathan carryed from place to place, Math. 4. 5. Iob[b] in strange manner afflicted, and his children slaine, through his power, whom none can conceiue but were Gods seruants, religiously brought vp in his feare: and their father hath an honourable testimonie from the mouth of God himselfe, Iob 1. ver. 8. Dauid, a man according to Gods owne heart, Acts 13. 22. is by Sathan stirred vp to number the people, 1. Chron. 21. 1. and that incuriosity and the pride of his heart, onelie to know the multitude of his subiects, 2. Sam. 24. 2.
[Footnote a: Iaquerius
in flagello hereticorum fascinariorum,
cap. 19 & 20.]
[Footnote b: Binfeldius de confessionibus maleficorum.]
Whereas the Law appoynteth another end, Exod. 30. 12. which hee had [c]now forgotten, the maintenance of the Ministerie and worshippe of God. And a daughter of Abraham is bound of the diuell eighteene whole yeeres, had a spirit of Infirmity, was bowed together, and could in no wise lift vp herselfe, Lu. 13. 11.16. a grieuous calamity in respect of the author, the continuance, and the effect. But to handle this poynt a little more distinctly; It shall not be amisse to open first some reasons, why God doth giue this power to the diuel ouer the righteous his children sometimes, as also vpon the wicked and disobedient to his will: And in the second place, why Witches haue the like leaue graunted vnto them. Therefore for his children.
[Footnote c: Iosephus
+archaiologias+ lib. 7. sectione siue
capite iuxta Graecam editionem
10.]
The first reason of his permission is his inscrutable[d] wisedome, who out of euill bringeth good; so Paul had a minister of Sathan to buffet him, to keepe him in humility, that hee might not waxe proude and high-minded, in regard of those great mysteries which were reuealed when hee was taken into the third heauen, 2. Corint. 12. 4. Thus his tentation was a medicine preseruatiue preuenting the disease of his soule, which otherwise hee might haue falne into, [e]for both himselfe, and the rest of the Apostles, though they were chosen vessells, yet were they also fraile and brittle, wandring yet in the flesh vpon earth, not triumphing securely in heauen.
[Footnote d: Zanchius de operibus creationis, part. 1. lib. 4. cap. 13. apud quem etiam plura inuenies. Tertul. de fuga in persecutione has causas ponit permissionis diuinae, aut ex causa probationis conceditur diabolo vis tentationis prouocato, vel prouocanti, aut ex causa reprobationis traditur ei peccator aut ex causa cohibitionis, vt Apostolus refert sibi datum angelum Satanae.]
[Footnote e: Beda
in collectaneis ex Augustino ad Epistolas
Pauli.]
Second, It is[f] proceeding from his mercy and goodnes, for the trial of faith, obedience and constancy in such as belong to God: whereof there is an excellent patterne, and vnparaleld in Iob 1. 13.14. _&c._ for by this triall is made a proofe to examine whether wee doe continue firme vpon our square, and vnshaken, or no; and be not remoued, eyther by the [g]seeming wonders of the diuell, or of his seruants and associats. And therefore the Apostle pronounceth him blessed, who endureth temptation, for when hee is tryed hee shall receiue the crowne of life, which the Lord hath promised to them that loue him, Iames 1. 12. for he is faithfull, and wil not suffer vs to be tempted aboue that we are able, but with the temptation also make a way to escape, &c. 1. Cor. 10. 13.
[Footnote f: Iaquerius
in flagello hereticarum fascinariorum,
cap. 20.]
[Footnote g: Ceolcenus +dokimazetai he hemetera orthodoxos pistis ei hedraia esti kai page prosmenousa to kurio, kai me huposuromene hupo tou echthrou, dia ton phantasiodon teraton kai satanikon ergon, ton prattomenon hupo ton doulon kai hupereton kakias.+]
Third, Wee are admonished alwayes to stand in a readines, and be armed for to fight, prepared to withstand the diuell, knowing that God doth oftentimes giue him leaue to assault vs. Therefore we haue need to be furnished in all points, for we wrastle not against flesh and blood, but against principalities, against powers, against the rulers of the darkenesse of this world, against spirituall wickednesses in high places, Ephes. 6. 11.12. And 1. Pet. 5. 8.9. be sober and vigilant, because your aduersary the diuell as a roaring Lyon walketh about, seeking whom he may deuoure. He [h]is no weake assaylant, and therefore heere by the Apostle are noted in him foure things: First, his power (a Lyon): Second, his hatred, and wrath in the word (roaring): Third, his subtilty (walking about) obseruing euery oportunity and occasion to hurt vs: Fourth, his cruelty (deuoure) no contentment but in our ruine and vtter destruction.
[Footnote h: Strigelius
in explicatione locorum Theologicorum
Melanthonis parte 3. titulo
de cruce & calamitatibus.]
Fourth, God would haue vs get the victorie against Sathan, and take knowledge, that Christ on our side fighteth for vs, through whom we triumph, and so are made more vndoubtedly assured of our saluation; and this is that which hee promised, The [i]Seed of the woman shall bruise the head of the Serpent, Gen. 3. 15. And the Apostle confirmeth, God shall tread down Sathan vnder your feete, Rom. 16. 20.
[Footnote i: Augustinus de Genesi ad literam, l. 11. c. 22.]
God suffereth the diuell to preuaile against the wicked, yet in the most Holy there is no iniustice 2. Chron. 19. 7. But First, [k]Herein is the declaration of his iustice, whereby hee punisheth obstinate sinners, & those who prouoke him to wrath, and will not repent: And thus it is sayd of the Aegiptians, whom no plagues could soften, that hee cast vpon them the fiercenes of his anger, and indignation, and trouble, by sending euill Angels among them, [l]_Psalm 78. 49_. And when Saul had neglected the commandement of God, an euill spirit from the Lord troubled him, 1. Sam. 16. 14. Thus Ahab seduced by his false prophets descendeth into the battaile, and is slaine (contemning the words of Michaiah) in[m] whose mouthes the diuell was a lying spirit, who sent of the Lord, perswaded him and preuailed, 1. Kin. 22. 22.23.24.
[Footnote k: Hyperius in locis Theolog. lib. 2.]
[Footnote l: Augustinus in locuus consulatur.]
[Footnote m: Vide
Iaquerium in flagello hereticorum
fascinariorum, cap. 23.]
Second, By affliction in the body or goodes, God[n] would quicken them vp to seeke the saluation of their soules. And so Paul gaue ouer a scandalous and incestuous person vnto the diuell, that he might be induced to forsake his sin, liue chastely heereafter, and be an edifying example to those whom he had offended: and this kinde of discipline was more soueraigne, then any other could haue beene, because mans nature abhorreth Sathan, and trembleth with feare once to conceiue that he should fall into his power and hands, and this is that which he writeth, aduising the Corinthians to deliuer him vnto Sathan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus, 1. Cor 5. 5. And in this sort he speaketh of two other deceiuers and blasphemers, Hymenaus and Alexander, I haue deliuered them vnto Sathan, that they may learne not to blaspheme, 1. Timothie 1. 20. therfore this giuing ouer, was not to destruction, but for correction.
[Footnote n: Idem cap. 21.]
The last poynt propounded, was, That witches haue power granted to vex Gods owne children aswell as others, and preuaile ouer them; and that we doe enquire (so farre as we may, and is iustifiable) of the causes thereof, which may be these.
First, [o]This is permitted vnto them for the experience of their faith and integrity, so that by this meanes their loue towards God which lay hidden in the heart, is now made manifest. To be quiet and patient in prosperity, when we may enioy benefites at our owne pleasure, is a matter easily to be performed: But to endure the fire of Tribulation, that is the proofe of a stedfast Christian, and in losses and sickenesse procured by such to bee silent, and submit our selues, this is the note of a faithfull man, & to choose rather obeying the law of God, to beare the infirmity of the body, then to ouer-flow in riches, and enioying health and strength offend the Lord.
[Footnote o: Trithemius
in libel. 8 qu[e,]stionum quas illi
dissoluendas proposuit Maximilianus
Imperator, qu[e,]st 7.]
Second, this maketh a difference betweene the wicked and the godly: for thus the holy Apostle speaketh of the righteous, that by many afflictions they must enter into the kingdome of heauen, Act. 14. 22. And all that will liue godly in Christ Iesus suffer tribulations, 2. Timoth. 3. 12. for whom the Lord loueth, he doth chasten, Prouer. 3. 12. It is a Christians glory to vndergoe for Gods cause, any vexation whatsoeuer, whether wrought by the diuell, or brought to passe by wicked men his [p]instruments; for when he is tryed, hee shall receiue the crowne of life, which God hath promised to those who loue him, Iames 1. 12. But wee reade contrary
[Footnote p: Potestatis
diabolo concess[e,] has causas ponit
Iohannes Gerson de erroribus
circa artem magicam, in dicto
secundo.
1º. Obstinatorum
damnationem.
2º. Peccatorum
purgationem, & punitionem.
3º. Ad
fidelium probationem, & exercitationem.
4º Ad gloriae
dei manifestationem]
The seuenth Proposition.
More women in a farre different proportion prooue
Witches then men, by a hundred to one; therefore the
Lawe of God noteth that Sex, as more subiect to that
sinne, Exodus 22. 18. It is a common speach
amongst the Iewish Rabbins, [a]many women, many Witches:
And it should seeme that this was a generally receiued
opinion, for so it is noted by Pliny, Quintilian,
and others, neyther doth this proceede (as some haue
thought) from their frailtie and imbecillity, for in
many of them there is stronger resolution, to vndergoe
any torment then can bee found in man, as was made
apparant in that conspiracy of Piso against
Nero,[b] who commaunded that Epicharis,
knowne to bee of the same faction, should first presently
be set vpon the racke,
[Sidenote: Muliebre
corpus impar dolori.]
imagining that being a woman, she would neuer bee
able to ouercome the paine: But all the tortures
that he or his could deuise, were not able to draw
from her the least confession of any thing that was
then obiected against her. The first dayes question
shee so vtterly contemned, that the very Chaire in
which they conueied her from the place, did seeme
as a Chariot wherein shee rid, triumphing ouer the
barbarous vsage of their inhumane cruelty. The
morrow following brought thither againe, after many
rough incounters, remained so vnshaken, that wrath
it selfe grew madde, to see the strokes of an obstinate
and relenting fury fall so in vaine vpon the softer
temper of a Woman: and at the last tooke a scarfe
from about her necke, and by it knits vp within her
bosome the knowledge shee had of that fact, together
with that little remainder of spirit, whereof by force
and violence they laboured to depriue her.
[Footnote a: In Perkei
ababboth. Bodinus in confutatione
opinionis Wieri. Plinius
in hist. natural. Quintilianus
Institutionum oratoriarium
lib. 5. cap. 10.]
[Footnote b: Tacit. Annal. lib. 15.]
[c]Former ages haue likewise produced Leena, an exemplary president of this sort, to all posterity, who when Armodius and Aristogiton hauing failed of the execution of their enterprise against Hipparchus a tyrant, had beene put to death, she was brought to the torture to be enforced to declare what other complices there were of the conspiracie. But rather then shee should bee compelled thereunto, bit her tongue asunder, and spit it in the face of the tyrant, that though she would, yet could not now disclose them. In remembrance whereof the Athenians caused a Lyon of Brasse to bee erected, shewing her inuincible courage by the generosity of that beast, and her perseuerance in secrecie, in that they made it without a tongue. Therefore the learned haue searched out other causes thereof, and among the rest, obserued these as the most probable.
[Footnote c: Tertul.
in Apologet. Crinitus de doctrina Christiana
lib. 9. cap. 8.]
First, they are by nature credulous, wanting experience, and therfore more easily deceiued.
Secondly, [d]they harbour in their breast a curious and inquisitiue desire to know such things as be not fitting and conuenient, and so are oftentimes intangled with the bare shew and visard of goodnesse. As the Lady of Rome, who was importune, and vehemently instant vpon her husband, to know what was debated of that day at the Councell Table. And when he could not be at rest, answered, The Priests had seene a Larke flying in the aire with a golden Helmet on his head, and holding a speare in his foot. Scarce she had this, but presently she told it to one of her maids: she to another of her fellowes, so that report was spread through the whole Citie, and went for currant vntill it receiued a checke: But all are not of this mould.
[Footnote d: Binfeldius
de confessionibus maleficorum. Peucerus
de pr[e,]cipius diuinationum
generibus in titulo de +theomanteia+
Martinus de Arles.]
Thirdly, their complection is softer, and from hence more easily receiue the impressions offered by the Diuell; as when they be instructed and gouerned by good Angels, they proue exceeding religious, and extraordinarily deuout; so consenting to the suggestions of euill spirits, become notoriously wicked, so that there is no mischiefe aboue that of a woman, Eccles. 25. 13. &c.
Fourthly, in them is a greater facility to fall, and therefore the Diuell at the first took that aduantage, and set vpon Eue in Adams absence, Genes. 3. 3.
Fifthly, this sex, when it conceiueth wrath or hatred against any, is vnplacable, possessed with vnsatiable desire of reuenge, and transported with appetite to right (as they thinke) the wrongs offered vnto them: and when their power herein answereth not their will, and are meditating with themselues how to effect their mischieuous proiects and designes, the Diuell[e] taketh the occasion, who knoweth in what manner to content exulcerated mindes, windeth himselfe into their hearts, offereth to teach them the meanes by which they may bring to passe that rancor which was nourished in their breasts, and offereth his helpe and furtherance herein.
[Footnote e: Exemplum
apud Binfeldium reperies de confessionibus
maleficorum, pag. 32.]
Sixthly, they are of a slippery tongue, and full of words: and therefore if they know any such wicked practises, are not able to hold them, but communicate the same with their husbands, children, consorts, and inward acquaintance; who not consideratly weighing what the issue and end thereof may be, entertaine the same, and so the poyson is dispersed. Thus Dalilah discouered her husbands strength where it lay, vnto the Philistines; and procured his infamous and disastrous ouer-throw. Judg. 16. 18.
Hitherto in some Propositions I haue set downe the
originall of
witch-craft, and other such curious and vnlawfull
Arts, the quality
of the persons agents in the same, the power of the
Diuell, and his
confederates, the league of association which enterchangeably
passeth betweene them, his assuming a body, and framing
a voice
for the performance of that businesse;
that women, and why,
are most
subiect to this hellish practice.
Now
the truth of all these shall
appeare
by exemplary proofes
in
the Narration
following.
* * * * *
A true Narration of some
of those
Witch-crafts which Marie_ wife of_
Henry Smith Glouer did practise, and of the
hurts she hath done vnto sundry persons by the
same:
confirmed by her owne Confession, and from the publike
Records of the examination of diuers vpon their
oaths:
of her death, and execution for the same, which
was on the twelfth day of Ianuarie_
last past.
Marie wife of Henrie Smith, Glouer,
possessed with a wrathfull indignation against some
of her neighbours, in regard that they made gaine
of their buying and selling Cheese, which shee (vsing
the same trade) could not doe, or they better (at
the least in her opinion) then she did, often times
cursed them, and became incensed with vnruly passions,
armed with a setled resolution, to effect some mischieuous
proiects and designes against them. The diuell
who is skilfull, and reioyceth of such an occasion
offered and knoweth how to stirre vp the euill affected
humours of corrupt mindes (she becomming now a fitte
subject, through this her distemper, to worke vpon,
hauing the vnderstanding darkened with a cloude of
passionate, and reuengefull affections) appeared vnto
her amiddes these discontentments,
[Sidenote: Proposition
4.]
in the shape of a blacke man, and willed that the
she should continue in her malice, enuy, hatred, banning
and cursing; and then he would be reuenged for her
vpon all those to whom she willed euill:
[Sidenote: Proposition
5.]
and this promise was vttered in a lowe murmuring and
hissing voyce: and at that present they entred
tearmes of a compact, he requiring that she should
¶ Her wicked practise against Iohn Orkton.
The first who tasted of the gall of her bitternes was Iohn Orkton a Sailer, and a man of strong constitution of body, who about some fiue yeares sithence, returning out of Holland in the Netherland, or low Countries beyond the Seas, hapened, for some misdemeanors committed by him to strike the sonne of this Mary Smith (but in such sort as could not in reason bee offensiuely taken) who hearing his complaint, came forth into the streete, cursing and banning him therefore, as oftentimes shee did, dwelling in the next adioyning house, and wished in a most earnest and bitter manner, that his fingers might rotte off; wherevpon presently hee grew weake, distempered in stomacke, and could digest no meate, nor other nourishment receiued, and this discrasie or feeblenesse continued for the space
¶ Her Wicked practise against Elizabeth Hancocke
The second person distressed, by this witch, was Elizabeth Hancocke, then widdow, now wife of Iames Scot: the maner, occasion, and proceeding of whose dealing against her was thus. She comming out of the towne from the shoppe of one Simon Browne a Silkeman, vnto whom she had carried home some worke, which was by him put out vnto her; Henry Smith, as shee passed by his doore, tooke her by the hand, and smilingly said, that his ducke (meaning his wife, this woman of whome we now speake) told him that shee had stolne her henne; which wordes she then passed ouer, as onely spoken in merriment, and denying the same: in the meane time, as they were interchanging these words, shee came herselfe, and directly charged her with the henne, and wished that the bones thereof might sticke in her throat, when she should eate the same: which speech also she made no great reckoning of, supposing them to be but words of course, and might bee vttered in jeast. Neuerthelesse, afterward better considering of the same, conceiued much griefe, to bee counted one of so euill quality and disposition, and espying that hen for which she was accused, to sit vpon the hatch of her shoppe doore, went to her, and mooued with the indignity of that slaunder, and vniust imputation, told her in some passion and angry manner, that it was a dishonest part thus to blemish the good name of her neighbors with so vntrue aspersions: whereupon, breaking foorth in some violence, she wished the pox to light vpon her, and named her prowde Iinny, prowde flurts, and shaking the hand, bade her go in, for she should repent it; and the same night, within three or foure houres after these curses and imprecations vttered, she was taken and pinched at the heart, and felt a sodaine weaknesse in all the parts of her body; yet her appetite to meare nothing diminished, and so continued for the space of three weekes; in which time, when she was any thing well, would come to the doore, and leane vpon the stall, whom this Marie Smith seeing, did euer banne, adding the former curse, the poxe light vpon you, can you yet come to the doore? and at the end of these three weekes, beeing but very weake, came foorth as shee vsed to doe, to take the ayre, this mischieuous woman most bitterly cursed her againe, whereupon she went into the house, fell into such a torturing fit, and nipping at the heart, that she fainted, hardly recouerable for the space of halfe an houre, and so grieuously racked and tormented through all parts of her body, as if the very flesh had beene torne from the bones, by the violent paine whereof she could not refraine, but tore the haire from off her head, and became as one distraught, bereaued of sence, and vnderstanding: And the same night the bed whereon she lay, was so tossed, and lifted vp and downe, both in her owne feeling, and in the sight of others then present beholders of her extreamities, by the space of one houre or more, that she was therewith exceedingly terrified,
And being thus furnishing with instructions, and returning home, as shee alighted from his horse to enter into that house where his daughter lay (being the next vnto Mary Smiths) shee then stood leaning ouer her shop window, whom hee knew to be that person, which was shewed vnto him, and she cursed him passing by, and told his daughter that her Father had beene with a Wisard. And the next day following after they had put in practise the directions giuen, she affirmed to diuers of the neighbours, that Drake the afflicted womans father, had beene to aske counsell, and made a Witch Cake, but shee would learne how they came to haue that knowledge: yet for the present she found helpe, and was freed from the languishing and other conflicts wherewith she was assaulted by the space of sixe weekes.
After this, being married vnto Iames Scot, a great Cat which kept with this Witch (of whose infernall both purposes and practises wee now speake) frequented their house; and vpon doing some scathe, her husband moued therwith, thrust it twice through with his sword: which notwithstanding those wounds receiued, ran away: then he stroke it with all his force vpon the head with a great pike staffe, yet could not kill her; but shee leapt after this vpward almost a yard from the boords of that chamber where she now was, and crept downe: which hee perceiuing, willed his lad (a boy of foureteene yeares) to dragge her to the muck-hill, but was not able; and therefore put her into a sacke, and being in the same, still moued and stirred. Whereupon they put her out againe, and cast her vnder a paire of staires, purposing in the morning, to get more helpe, and carry her away; but then could not be found, though all the doores that night were locked, and neuer heard what afterward became thereof.
Not long after, this Witch came forth with a Birchin broome, and threatned to lay it vpon the head of Elizabeth Scot, and defiled her cloathes therewith, as she swept the street before her shop doore, and that in the sight of her husband, who not digesting this indignity offered vnto his wife, threatned that if she had any such fits, as she endured being a Widow before marriage, hee would hang her. At this she clapped her hands, and said hee killed her Cat. And within two or three dayes after this enterchange of words betweene them, his wife was perplexed with the like paine and griefe at her heart, as formerly she had beene; and that for two dayes and a night: wherefore her husband went to this wrathfull and malicious person, assuring that if his wife did not amend, hee would accuse her to the Magistirate, and cause the [a]rigor of the law to be executed vpon her, which is due to such malefactors. These things were done some three yeares sithence. The party troubled yet liueth, but in no confirmed health, nor perfect soundnesse of body.
[Footnote a: Witches
can by no meanes bee so easily brought to
recall the mischiefe they
haue done, as by threats and stripes.
Remigius in Daemonolatria,
lib 3. c. 3.]
Her wicked practises against Cicely Balye.
A third subiect whereupon this wrathfull womans anger wrought, was Cicely Balye, then seruant to Robert Coulton, now wife of William Vaux, who sweeping the street before her maisters doore vpon a Saturday in the euening, Mary Smith began to pick a quarrell about the manner of sweeping, and said vnto her she was a great fat-tail’d sow, but that fatnesse should shortly be pulled downe and abated. And the next night being Sunday immediatly following, a Cat came vnto her, sate vpon her breast, with which she was grieuously tormented, and so oppressed, that she could not without great difficulty draw her
Thus euery light trifle (for what can be lesse then sweeping of a lttle dust awry?) can minister matter to set on fire a wrathfull indignation, and inflame it vnto desired reuenge, the Diuell being willing to apprehend and take hold vpon such an occasion, that so he might do some pleasing office to his bond-slaue, whom she adored in submisse manner, vpon her knees, with strange gestures, vttering many mumuring, broken, and imperfect speeches, as this Cicely did both heare and see, there being no other partition between the chamber wherein shee performed these rites, and the house of her maister with whom she then dwelt, but only a thin seeling of boord, through a cranny or rift of whereof she looked, listned attentiuely vnto her words, and beheld diligently her behauiour, and might haue seene and heard much more, but that she was with the present spectacle so affrighted, that she hastened downe in much feare and distemper.
Her wicked practise against Edmund Newton.
The fourth endammaged by this Hagge, was one Edmund Newton: the discontentment did arise from this ground; Because hee had bought seuerall bargaines of Holland cheese, and sold them againe, by which she thought her benefit to be somewhat impaired, vsing the like kinde of trading. The manner of her dealing with him was in this sort. At euery seuerall time buying Cheese he was grieously afflicted, being thrice, and at the last either she or a spirit in her likenesse did appeare vnto him, and whisked about his face (as he lay in bed) a wet cloath of very loathsome sauour; after which hee did see one cloathed in russet with a little bush beard, who told him hee was sent to looke vpon his fore legge, and would heale it; but rising to shew the same perceiuing hee had clouen feet, refused that offer, who then (these being no vaine conceits, or phantasies, but well aduised and diligently considered obseruances) suddenly vanished out of sight. After this she sent her Impes, a Toad, and Crabs crawling about the house, which was a shoppe planchered with boords, where his seruants (hee being a Shooemaker) did worke: one of which tooke that toad, put it into the fire, where it made a groaning noyse for one quarter of an houre before it was consumed; during which time Mary Smith who sent it, did endure, (as was reported) torturing paines, testifying the felt griefe by her out-cryes then made.
The sicknesse which he first sustained, was in manner of a madnesse or phrensie, yet with some interposed release of extremity: so that for thirteene or foureteene weekes together hee would be of perfect memory, other times distracted and depriued of all sence. Also the ioynts and parts of his body were benummed, besides other pains and greifes from which hee is not yet freed, but continueth in great weakenesse, disabled to performe any labour, whereby hee may get sufficient and competent maintenance. And by the councel of some, sending for this woman by whom hee was wronged, that he might scratch her (for this hath gone as currant, and may plead prescription for warrant a* foule sinne among Christians to thinke one Witch-craft can driue out another) his nailes turned like feathers, hauing no strength to lay his hands vpon her.
And it is not improbable but that she had dealt no better with others then these aboue mentioned. For M^r Thomas Yonges of London, Fishmonger, reported vnto me, that after the demand of a debt due vnto M^r Iohn Mason, Silkeman of the same Citie, whose Widow hee married, from Henry Smith Glouer her husband, some execrations and curses being wished vnto him, within three or foure dayes (being then gone to Yarmouth in Norfolke vpon necessary businesse) there fell sicke, and was tortured with exceeding and massacring griefes, which by no meanes (hauing vsed the aduise of sundry learned and experienced Physitians in Norwich) could in any part be mitigated, and so extraordinarily vexed thirteene moneths, was constrained to go on Crutches, not being able to feed himselfe, and amended not before this mischieuous woman was committed to prison (accused for other wickednesses of the like kinde) at which time (so neere as he could conjecture) he then receiued some release of his former paines, though at the present when hee made this relation, which was at Candlemas last past, had not perfectly recouered his wonted strength: for his left hand remained lame, and without vse.
But thus much by the way onely, omitting how before this accident a great Water-dogge ranne ouer his bed, the doore of the chamber where he lay being shut, no such one knowne (for carefull enquiry was made) either to haue been in that houfe where hee lodged, or in the whole Towne at any time.
I doe not insist vpon this, because shee did not nominate him or any other vnto vs, but onely those foure already expressed: and for the wrongs done to them, she craued mercy at Gods hands, as for all other her sins, and in particular for that of Witch-craft, renounced the Diuell, embraced the mercies of God purchased by the obedience of Iesus Christ, and professed that her hope was onely by his suffering and passion to bee saued. And all these, that is to say, her former grieuous offences committed against God, and his people, her defiance of the Diuell, and reposing all confidence of saluation in Christ Iesus alone,
[Footnote b: Bud[e,]us de asse. lib. 5.]
[Footnote c: The Ephesians were infamous for their Magicall practises, Appollonius professing the same in the Citie, so that it grewe into a prouerb, +grammata Ephesia+ the Ephesian letters, which were certaine Characters and wordes, by vertue whereof they obtained good successe in all businesse, victory against others, euasion and escape from dangers; and as we reade in Suidas, a Milesian armed with these letters, ouer-came thirty Champions in the games of Olimpus, but being remoued by the Magistrate, hauing intelligence thereof, himselfe was subdued. Of these see Athen[e,]us Deipnosophiston lib. 12. Hesichius in his Lexicon. Plutarchus quaestionum conuiualium, lib 7. cap. 5.]
¶ The eight Proposition, and first consequent.
Now then from this premised narration, these two corrollaries or consequents do necessarily follow.
It is not lawfull for any Christian to consult with a witch or wisard, or goe to them for helpe. God himselfe, whose commandement is and must be the rule of our life & direction hath forbidden it, Leuit. 19. 31. and 20. 6. Deuter. 18. 10.11. And the Imperiall lawes, haue beene in this case verie respectiue.[a] Therefore, Leo the Emperour straitly enioyneth, that none should resort vnto them, and stileth their aduice nothing but meere impostures and deceit; and in the [b]Decrees collected by Gratian, the teachers of the people are seriously exhorted to admonish them, that magicall arts and inchantments cannot heale any infirmity: and that they bee the dangerous snares, and subtilties of that ancient enemy of mankind, by which he indeuoureth to entangle them[c]: and these so streight and seuere prohibitions are not without iust and weighty cause. For,
[Footnote a: Cod lib. 9. titulo 18. L. nullus & L. Nemo.]
[Footnote b: Gratianus decretorum parte 2. caus. 26. qu. 7.]
[Footnote c: Danaeus in dialogo de sortiarijs cap. 6.]
First, wee must haue no commerce or dealing with the diuell, eyther directly and immediately, or mediately and indirectly; for we ought to haue our recourse to God alone in all distresses, and this is that which Eliah spake with great indignation vnto the messengers of Ahaziah, who went to enquire of Baal-zelub, for the recouerie of their Lords health, 2. King. 1. 3.[d] So that wee must not seeke to Sathan, or any of his ministers. For none can serue two maisters, Matt. 6. 24. But as religious Iehosaphat, when we know not what to doe, then lift vp our eyes to heauen, 2 Chron. 20. 12.
[Footnote d: Martinus
de Arles in tractatu de superstitionibus.
Iohannes Gerson de erroribus
circa artem magicam articulo 5.]
Secondly, that help which any receiue from them bringeth destructon of our soules, for such as seeke for relief this way, make a[e] separation & departing from God, which is the death of the soule. And though it may be obiected, that some haue receiued benefite hereby, yet these are not one of tenne. And further, wee are not to iudge heerein of the lawfulnesse of these actions by the successe, but rest vpon the commaundement, for it falleth out sometime, that a thiefe and common robber by the high way, may liue in more aboundance, then those who with a lawfull and honest trade painefully maintaine themeelues, yet therefore hee is not iustified. And when wee haue recourse vnto others beside God, we bewray herein our [f]distrust, infidelitie, contempt and rebellion against him, which grieuous sinnes bring his wrath and eternall destruction. But let it be taken for granted, that wee may receiue good by them, yet this maxime is sure, & a truth vnrepealeable, which no distinction can elude; we must not doe euill that good may come thereof, Rom. 3. 8.[g] yea, it were better to end our dayes in any extremitie whatsoeuer, then to vse these for our helpers.
[Footnote e: In curing diseases the diuell respecteth two ends: the one, that he might seeme to keep the promise he hath made with those his slaues, and retaine them in their malicious practises and infidelity: the other, that hee might draw their faith and trust from God, who are thus healed by witches and wisards his instruments, and cast them downe headlong into destruction of their soules: or if they misse of hoped reliefe which often times so commeth to passe, God withstanding their attempts, then to wound their consciences, and driue them to despaire.]
[Footnote f: Nauarrus
in Enchiridio siue manuali confessariorum
cap 11.]
[Footnote g: Chrysost. cont. Iud[e,]os hom 6.]
Thirdly, they[h] cure not diseases but in shew, except such as themselues haue inflicted, otherwise those doe returne, as is reported of Adrianus the[i] Emperour, who troubled with a dropsie, by magicall charmes did oftentimes empty the water thereof, but in a short space increased againe; and perceiuing the same to grow worse & worse, sought to dispatch and rid himselfe of life, by poyson, or the sword, or some other desperate attempts. Or a worse malady (the first being abated) followeth: as I haue knowne one, who vsing the help of a wisard for the cure of a sore in his breast, prescribed in this sort: crossed the place affected with his thumb, and mumbled to himself some words in secret, after gaue the patient a powder like the ashes of wood, which was to be boiled in running water, and with it to wash the vlcer, after certaine clouts were to be applyed, with speciall care to lay that side of the clout vnto the sore, which was by him crossed, and marked; and all these clothes must at once be bound vpon it, and euery day the lowest remoued or taken away: thus in short time that anguish and griefe ceased; but not long after the party fell into a more grieuous infirmity, and still continueth therein. Or if the euill be taken from the[k] person presently afflicted, then is it layd vpon his friends children or cattell, and sometime it falleth to the lot of the witch herselfe, so that alwayes the diuell is a diuell, doing euill, and working mischiefe.
[Footnote h: Tatianus oratione tertia contra Graecos.]
[Footnote i: Xiphilinus
ex Dion. in Adriano +manganeiais men te
se kai goetiais ekeonto pote
tou hugrou, palin de autou
epimplato.+]
[Footnote k: Bodine proueth
this by many examples in his
Daemonomania, lib.
3. cap. 2.]
Fourth, a [l]wisard, witch, or sorcerer can not releeue any but by his or her inuocation, and help of the diuell, but this fact is absoluteIy, and without exception, wicked, and can by no limitation or circumstance bee made tolerable: Therefore they who require this at their hands, which they cannot performe without committing of sinne, be liable to the same vengeance and wrath of God to which they are; for not only the principall offenders, but the [m]accessaries, and consenters to their euill, are worthy of death, Rom. 1. 32.
[Footnote l: Binfeldius
de confessionibus maleficorum. Cardinalis
Caietanus in summula titulo
de maleficio. Toletus in summa casuum
conscientiae, sine instructione
sacerdotum li. 4. c. 16.]
[Footnote m: Gratianus
in Decretis parte 2, causa 26. qu[e,]st.
2. sect. Qui sine saluatore,
&c.]
Now before I conclude this poynt, because by these kinde of creatures, many toyes bee vsed, to shaddow and maske the diuells suggestion and workes, it shall not be amisse to mention some of them, and among the rest be [n]characters written or grauen in plates of mettall: and for these it is most certayne that Quantities haue no actiue qualitie; and therefore, if any expected successe according to desire doe follow in the vse thereof, it proceedeth from the illusion of Sathan, and is his worke, that hereby he might winne credite to his crafty fleights and conueyances, and procure to himselfe authority, establishing the kingdome of darknesse, withdraw men from resting vpon God, and reposing their trust in his almighty power, and boundlesse mercy, and sollicite them to expect helpe from him. There are besides these, other idle trifles (for they deserue no better name which are appoynted to be hung about the neck) for Amulets, as [o]powerfull and effectuall remedies against certayne diseases, and pictures made of gold, brasse, lead, wax, &c. which neyther haue nor can haue any other vertue, then that which they doe receiue from the matter wherof they be framed, for the figure worketh not as a cause of alteration; but if it bring to passe any other effect that is from the power of the diuell an old enemy, and craftie deluder of mankinde, and therefore, presupposeth a contract made with him: wherefore [p]_Antoninus Caracalla_ condemned those who vsed the same, for the helpe of Tertian and Quartan agues, and Constantius[q] decreeth such to be woorthy capitall punishment, and put to death. And that naturall couer wherewith some children are borne, and is called by our women, the sillie how, Midwiues were wont to sell to credulous Aduocates and Lawyers, as an especiall meanes to furnish them with eloquence[r] and perswasiue speech, and to stoppe the mouthes of all, who should make any opposition against them: for which cause one [s]_Protus_ was accused by the Clergie of Constantinople to haue offended in this matter. And Chrysostome often accuseth Midwiues for reseruing the same to Magicall vses. And Clemens[t] Alexandrinus giueth vs to vnderstand of one Erecestus, who had two inchaunted rings, so framed, that by the sound thereof he had direction for the fit time and oportunity in mannaging all the businesses hee intended, and yet notwithstanding was priuily murthered, though hee had warning giuen by that sound which was his vsuall instructer. Thus, none can escape the reuenging hand of God, which pursueth those who haue infeoffed themselues to such vanities, and are besotted with these vnlawfull curiosities. But among all other, charmes and inchaunting spells, haue gotten the start of the rest, which some think absolutely lawfull, and may vpon warrantise bee vsed, and pleade prescription for their iustification; for wee reade in Homer[u] that Vlysses being wounded by words, stayed the flux of blood; and [x]_Cardanus_ tells vs, that
[Footnote n: Of these characters and Images, Iohn Gerson de erroribus circa art[~e] magicam dicto 3. litera O. Martinus de Arles de superstitionibus. Binfeldius in comentar. ad titulum Codicis de maleficis & mathematicis; and examples Hector Boetius l. 2. historia Scotic[e,], de rege Duffo, and Thuanus lately in the reign of Charles the ninth king of France in the 57. Books of the historie of his times.]
[Footnote o: Binfeldius
in titulum codicis de maleficis &
mathematicis. Martinus
de Arles in tractatu de superstitionibus.]
[Footnote p: Spartianus in vita Antonini Caracallae.]
[Footnote q: Ammianus
Marcellinus lib. 19. non procul a fine, &
lib. 29.]
[Footnote r: Lampridius in Antonino Diadumeo.]
[Footnote s: Balsamon
in commentarijs ad conc.
Constantinopolitanum in Trullo
cap. 61.]
[Footnote t: Stromateon
libr. 1. gestauit +duo daktolious
gegoeteumenous ouk apothano
de homos dolophonetheis kai toi
prosemenantos tou psophou.+]
[Footnote u: Odissea
19. vulnus Vlyssis +Autolukou philoi paides
desan epistamenos epaoide
de haima kelainon echethon.+ Cato de re
rustica. Plin. li. 28.
ca. 2. Bodinus Daemonomanias l. 2. c. 2.]
[Footnote x: De subtilitate libr. 18.]
[Footnote y: Georgius Pictorius in epitome de Magia. cap. 21.]
[Footnote z: Vide Ritherhusium in notis ad Malchum de vita Pythagorae. Alexander Trallian. libr. 10. de colico affectu, in fine. Serenus Sammonicus de pr[e,]ceptis medicinae cap. de Hemitritaeo depellenda. Ioh. Langius epistolarum medicinalium lib. 1 epist. 33. & 34.]
[Footnote aa: Aquinas in summa secundae quest. 96. articulo 4.]
First, they had their originall and beginning from the diuell, who abode not in the truth, Iohn 8. 44. was cast downe with the apostata angels to hell, and deliuered into chaines of darkenesse, 2. Pet. 2. 4. who enuying mans felicity receiued into grace after the [bb]fall, himselfe eternally reiected, omitted no occasion to weaken and ouerthrow the same, that the benefite thereof might come but to a few, and the greatest number perish with him for euer. Whereupon he endeuoured to inwrappe the weaker sort of that fraile corporation in superstitions, beguile them with doubtfull and false oracles, and bring to a forme of worshippe contrary to that which God had commaunded, [cc]whereby the world beganne to abound with Idolatry, disobedience, contempt, murthers, vncleanenesse, lusts, thefts, lying, and such like outrages: and that hee might with his infections impoyson them more dangerously, and soueraigne in their hearts, he vndertooke to worke wonders, imitating such miracles as God had done, and deuised cunningly many subtile sleights and legerdemaines, and for this end most blasphemously abused the glorious and holy name of God, and the word vttered by his mouth, and represented a false shew of those effects, which hee had wrought in nature: and heerein leuelled at two intentions, one to reproch God, and counterchecke his works; the other to ouer-mask and couer his owne secret traps and frauds, perswading men, that by the power of wordes these things were brought to pass, which must needes therefore be of great efficacie: seeing that the world & all things therein were so made of nothing; for he spake, and they were created, and thus practised to disgrace, and extenuate, that admirable and great worke of Creation, and cause men to make lighter account of the Creator, seeing that they also (instructed by him) were enabled thorow the pronunciation of certayne words contriued into a speciall forme, eyther to infuse new strength into things, or depriue them of that which formerly they had, or alter the course of Nature, in raysing tempests, stirring vp thunder and lightning; in [dd]taming serpents, and depriuing them of their naturall fiercenesse and venime, and cause wilde beasts to become meeke and tractable, yea in seeming to make sensible bodies; as cloudes, wind, raine & the like. And thus the diuell is that father who begot Charmes, and brought them foorth, not powerfull in themselues, but by that inter-league which hee hath with those who are invassaled vnto him.
[Footnote bb: De differentia
inter Diabolos & homines peccatores
Augustinus in Enchiridio cap.
28. & in suis ad illum comentarijs
Lambertus Dan[e,]us.]
[Footnote cc: Peucerus
de generibus Diuinationum & titulo de
incantationibus.]
[Footnote dd: Frigidus
in pratis cantando rumpitur anguis Virg.
ecloga 8.]
Secondly, God doth as straitly prohibit them, and seuerely punish the practisers thereof, as others offending in any exercise of vnlawfull arts, Deut. 18. 10.11. There shall not be found among you (instructing the Israelites his people) a charmer, &c. for these are abhomination vnto the Lord, &c. And this is recorded in the Catalogue of those sinnes of Manasses, by which hee sought to prouoke God vnto anger, 2. Kin. 21. 8. 2. Chronicles 33. 6.
Thirdly, words haue no vertue,[ee] but either to signifie and expresse the conceits of the minde, or to affect the eares of the Auditors, so that they can worke nothing but in these two respects: first of the matter which is vttered by them, which vnderstood of the hearers, affect the mind diuersly, and that especially when there is ioyned with it a comelinesse of action and pronunciation, as wee we see oftentimes in the speeches of the Ministers of the Word, and in the pleadings of Orators. As when Paul reasoned before F[oe]lix and Drusilla his wife, of Temperance, Righteousnesse, and Iudgement to come, hee trembled, Acts 24. 25. [ff]being guilty to himselfe of fraudulent and cruell dealing, of lasciuiousnesse and a filthy life, and therefore might iustly feare vengeance for the same.
[Footnote ee: +rhemata
Blastemata noematon, & phone+ Etymologicis
dicitur quasi +to phos
tou nou+. De hac materia eruditissime
disputat Franciscus Valesius
de sacra Philosophia, cap. 3.]
[Footnote ff: Pr[e,]fectus Iud[e,]ae impositus cuncta malefacta sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiae lib. 5. per omnem saeuitiam ac libidinem ius regium seruili ingenio exercuit.]
A like example to this is that in King Agrippa, though working vpon a better subject, Act. 26. 28. And if I may conioyne Diuine eloquence with Humane, it is memorable, that while [gg]_Tully_ pleaded before Caesar for Ligarius, accused by Tubero, to haue beene confederate with Pompey, purposing to put him to death, as an enemy, when the Orator altered, and in Rhetoricall manner inforced his speech, the other changed accordingly his countenance, and bewrayed the piercing words to be so affecting, that the supplications, when he came once to vrge and mention the battell of Pharsalia, (trembling and dismayed) did fall from his hands, hauing the passions of his minde extraordinarily moued, and absolued the offender. Or else when by their pleasantnesse, with delight they slide into the hearts of men, and rauish their affections: and thus it was with [hh]_Augustine,_ as he acknowledgeth of himselfe, that being at Milaine where he was baptized by S. Ambrose, when he heard the harmony which was in singing of the Psalmes, the words pierced his eares, the truth melted his heart, his passions were moued, and showers of teares with
[Footnote gg: +arxamenos
legein ho kikeron huperphuos ekoinei+
Plutarchus in Cicerone.]
[Footnote hh: Aug. confessionum lib. 9. cap. 6 Quantum fleui in hymnis & catibus eius suaue sonatibus Ecclesiae tuae vocibus commotus acriter? Voces ill[e,] influebant auribus meis, & liquebatur veritas tua in cor meum, & ex ea aestuabat affectus pietatis, & currebant lachrimae & bene mihi erat cum ijs.]
[Footnote ii: Vide
Aquinatem egregie de hac materia disputant[~e]
Summa contra Gentes, lib.
43. cap. 105. & tuis Commentatorem
Franciscum de Syluestris.]
[Footnote kk: Caietanus
in summula in titulo: Incantatio. Toletus
in summa causuum conscientiae;
sine instructione sacerdotum lib. 4.
cap. 17.]
Fourthly, these charmes are meere mockeries, and grosse abuses, both of God, and Men his creatures, I will giue you a taste of one or two, whereby you may iudge of the rest, for they came all out of one shoppe, and are fashioned in one forge, and haue the same workman or Artificer. [ll]An old woman crauing helpe for bleare eyes, had deliuered a Billet of Paper to weare about her necke, in which was written, The Diuell pull out thine eyes, and recouered. Anothere tied a scroule to a sicke man, full of strange Characters, with which were intermingled a few names of Diuels, as Lucifer, Sathan, Belzebub, Oriens, Behal, Mammon, Beuflar, Narthin, Oleasar, &c. and other of this sort; but what manner of blessing this was, and how likely to be medicinable, a Christian truely instructed in Gods word knoweth; and the Lord who is the father of mercies, and God of all comfort, preserue vs from such blasphemies, which are the Diuels Sacrifices.
[Footnote ll: Godelmannus
in tractatu de magis, Veneficis &c.
lib. 1. cap. 8. nº 25 & 27.
vide Simonem Maiolum colloquiorum siue
dierum caniculorum parte 2,
colloquio 3.]
Fifthly, the discreeter sort among the Heathen, by that small glimpse of naturall reason which they had, misliked of these things: [mm]And therefore Cato among the rest of admonitions to the Bailiffe of his husbandry, giueth this charge, to aske no aduice of any Southsaier, Diuiner, Wisard, or Natiuity Calculator. [nn]And Columella vtterly forbiddeth all acquaintance with Witches, wherby ignorant people are inforced to expence detestable Arts, and mischieuous deeds.
[Footnote mm: Cato de re rustica, cap. 5.]
[Footnote nn: Columella lib. 1. cap. 8.]
[Footnote oo: Libro de morbo sacro (siue illius sit, siue alterius, nam de authore apud eruditos dubitatio est) statim ab initio. & quaeda huc pertinentiae habet Theophrastus de plantis lib. 9. cap. 21.]
[Footnote pp: Procopius Gazeus in Leuiticum.]
The ninth Proposition, and second Corrolary.
There hath alwayes beene some wanton, or peruerse
wits, who only to make triall of their skill, would
take in hand to defend absurd positions, and commend
both such things and persons, which were infamous,
and contemptible as [a]_Phauorinus_ writ the praise
of the Quartane Ague, one of the gout, blindnesse,
and deafness, [b]_Lucian_ of a flye, [c]_Erasmus_
of folly, [d]_Synesius_ of baldnesse, [e]_Glaucus_
in Plato of iniustice. And among the exercises
of the [f]ancient Orators, wee finde those who strained
all their vnderstanding to blaze the honour of that
witlesse and deformed Coward Thersites.
And this they haue performed with great Art and eloquence,
onely to shew their faculty, but neuer in good earnest
took such a matter in hand. And therefore more
deeply is hee to be censured, who hath made himselfe
an aduocate to plead the cause of [g]Witches, and
defend th[e] as innocent. And because this
Page 50
is a dangerous example, and doth draw those who are
euill affected to offend, hoping for patronage of
their impiety, I adde for conclusion this last proposition:
Wisards, Witches, and the whole rabble of Sorcerers
(no kinde excepted) are iustly liable[h] to extreame
punishment. The arguments alleaged for proofe
hereof, are many: I will make choyce of a few
(with reference to such authors in whose writings
more may bee found) and those which are most[i] demonstratiue.
[Footnote a: Phauorinus apud Agellium. lib. 17. cap. 12.]
[Footnote b: Luciani encomion musc[e,].]
[Footnote c: Erasmus.]
[Footnote d: Synesius.]
[Footnote e: Lib. 2 de Republica.]
[Footnote f: Extat
eius laudatio inter exempla exercitationum
Rhetorum ab Henrico Stephano
editarum cum Polemonis & Himerij
declamationibus.]
[Footnote g: Wierus.]
[Footnote h: Simlerus in 22 Exodi.]
[Footnote i: Of these all the following reasons. Binfeldius de confessionibus maleficorum, & in Commentarijs ad titulum legis de maleficis & mathematicis copiose. Remigius de D[e,]monologia, lib. 3. cap. vltimo. Peucerus de pr[e,]cipuis Diuinationum generibus. Erastus de Lamijs. Bodinus Daemonomanias lib. 4. cap. 5.]
First, God himselfe hath enacted that p[oe]nall statute,
Thou shalt not suffer a witch to liue. Exod.
22 18. and nameth here a [k]woman practising this
damnable Art for two reasons: First, they are
more inclinable hereunto then man. Secondly,
that though their fault may seeme, as being the weaker,
excuseable, and is in this respect extenuated by some,
yet is not therefore to bee spared, whether of that
sort which they call [l]good, or bad (for so are they
distinguished) & there be some who neuer brought[m]
harme vpon any in body, goods, or minde. The
cause of this so sharpe a doome, is their compacting
with the Diuell, openly or secretly, whereby they
couenant to vse his helpe, in fulfilling their desires,
and by this meanes make themselues guilty of horrible
impiety: for in this they renounce the Lord, who
hath created them; make no account of his fauour and
protection, cut themselues off from the couenant made
with him in baptisme, from the communion of Saints,
the true fellowship and seruice of God; and on the
contrary yeeld themselues by this confederacy, to
Sathan, as their God (and therefore nothing more frequent
and vsuall in their mouthes, then my God will do this
and that for me) him they continually feare and honour.
And thus do at the last become professed enemies both
to God and Man. You may adde to this former law,
that which is Leuit. 19. 26. & cap. 6.
You shall vse no inchantment: the soule that
turneth after such as haue familiar spirits, and are
Wisards, to goe a whooring after them, I will set
Page 51
my face against that soule, and will cut him off from
among his people, &c. Againe, Deut. 18. 10.
There shall not bee found among you any that vseth
Diuination, nor an obseruer of times, or an inchanter,
or a Witch, or a Charmer, or a consulter with familiar
spirits, a Wisard, or Necromancer. And that God
might shew how[n] much Manasses had prouoked
him to wrath, through his transcendent and outragious
sinnes in the Catalogue thereof, his conspiring with
Diuels is mentioned 1. King 21. 8.
And therefore is depriued of his kingdome, bound in
fetters, and carried captiue vnto Babel, 2.
Chron. 33. 6.11. and though he repented of these
outragious and enormious transgressions, yet God would
not bee appeased for them fiftie yeares after he was
dead, Ierem. 15. 4.
[Footnote k: Hironimus
Oleaster in locum, & Iunius & Tremelius in
eundem.]
[Footnote l: Perkins of Witch-craft.]
[Footnote m: Binfeldius
in Commentarium ad titulum codicis de
Mathematicis & Maleficis.]
[Footnote n: Godelmannus
de Magis & veneficis, lib. 3. cap. 11.
nº. 14. 15. 16. & seq.]
Secondly, the ciuill lawes in this case are most strict, decreeing them to bee burned, and their goods confiscate, though they were persons of quality, and honourable, seated in dignity, and place of authority:[o] and there is a seuere constitution made by [p]_Charles_ the fift in late dayes against them, that though they shall not haue done, or be conuinced to haue hurt any, yet because they attempted a thing vnlawfull, and abhominable vnto God, are extraordinarily to be punished. And concerning this particular, S. Augustin discourseth excellently, worthy to be read, de ciu. dei. l. 8. c. 19.
[Footnote o: Anonymus
de Mosaicarum & Romanarum legum collatione
titulo. 15.]
[Footnote p: Constitutiones criminales Caroli 5^i. a Georgio Ramo edita cap. 44. 109. & 177 Such are exempted from all benefit of those pardons which Princes vse to giue to other malefactors. Fornerius ad legem 236. in Titulo de verborum significatione, vide illum nam multa erudite scribit, ad propositum nostrum pertinentia.]
Thirdly, God willeth those should bee put to death, who by Diabolical and vnlawfull Arts, do endeuour to helpe or harme others, whether in act they performe the same, or purpose with intention, conceiuing and thinking they can do it, with ranke Witches must needs be marshalled; and therefore iustly subiect to deserued punishment.
Fourthly, all Idolaters are to dye by diuine appointment, Deu. 17. 5. But I thinke no mans forehead is so brasen, that will stand Proctor, and plead guiltlesse for these sort of people, who deuote themselues wholly to the Diuell, though neuer so closely, and with great and cautelous secresie: and no doubt God therefore was reuenged of the Templars, and their detestable wickednesse practised in darknesse and obscurity, who all[q] perished, as it were, in a moment for the same; of which at the full we may be informed in our owne ancient histories.
[Footnote q: Anno
Domini 1312. whose order began 1123. Thomas
Walsingham in the life
of K. Edward the 2^d, in his English
history, an in his Hypodigma
Neustri[e,].]
Fifthly, they doe solicite others to be of their profession (which is one clause of that contract made betweene them and the Diuell) and consecrate their childen vnto him: and against this, there is an especiall caution put in Deuteronomy 13. 6.9.10.
Sixtly, they deserue death as inhumane and barbarous tyrants, for lingringly vt sentiant se mori, that they may feele how they doe decay by degrees, seek the vtter ouerthrow of those whom they doe maligne: and as a further appendix to this, oftentimes by the helpe of their grand teacher, sowe discord betweene husband and wife, sollicite maydens, yea enforce both them, and married women to vncleane, and vnlawfull lusts, and heerein implore the helpe of the diuell, to accomplish their malicious designes, which trangression is capitall.
Seuenthly, the exercise of this act or vanity is punishable by death, although it be practised but onely in sport and ieast, which appeare thus, because God hath seriously forbidden (and vnder no lesse forfeiture of life it self) to aske counsell of a Soothsayer or Coniurer; if this then be a crime of such nature, in those, who it may bee heerein thought not to doe euill, ther is no reason to induce any to thinke that hee will spare the wilfull, and purposed authors thereof, and Magitians, who worke onely iuggling trickes, and illusions, and fore-tell some future things, as yet vnknowne vntill they doe so fall out, are not freed from the sentence condemnatorie, much more then those who willingly, and vpon premeditated malice, murther or impaire the life and good estate of other, deserue to stand paralell with them. And there can no reson be yielded of this so sharp a censure, but onely because they haue learned, and accordingly exercise vnlawfull arts, for whosoeuer endeuoureth to bring that thing to passe, by pretending naturall meanes, which exceedeth the power of Nature, and is now thereunto enabled eyther by God, or the ministery of good Angells at his appoyntment, hee must of necessity haue this faculty communicated by some combination and inter league with the diuell.
Eightly, the Iudge or ciuil Magistrate is bound by vertue of that office, and superioritie he sustaineth in the common-wealth, to purge and free that place, in, and ouer which he hath command, of all malefactors, which if he doe neglect, then is a double offender, against the Law both of Iustice and Charity; for hee is obliged by duety to foresee (so much as in him lyeth) that the publike state should be secured, which it concerneth to haue offenders punished, otherwise hee maketh himselfe partner with them in their outrages and offences, and standeth answerable for those damages sustained by the whole bodie of the people in generall, or vndergone by any particular of the same, for sparing of the wicked[r] is hurting the good, and hee that doth not represse and forbid euill (when it is in his power) doth countenance and maintaine it.
[Footnote r: Pythagoras apud Stobaeum.]
Much more might be added, and many examples produced, to manifest, how in all Nations these odious company of witches, and the like haue euer beene accounted detestable; and for their impious deedes requited with neuer dying shame, aud vtter confusion, and iustly by law executed; for among the Romans, Mathematitians,[s] and Magitians by the Decree of the Senate were expelled out of all Italy: and amongst these Pituanus was throwne downe from the rock Tarpeius, and crushed apeeces. Martius by the Consuls put to death with the sound of a Trumpet without the gate Exquilina: Publicia and Licinia women,[t] and seauenty more witches hanged. The [u]speedy judgement of the Athenians, witnesse of their hatred against these kinde of malefactors, is much commended, who without any other solemnity of proceeding at the onely accusation of a Maide, without delay put one Lemnia a witch to death: and it is memorable which Ammianus[x] Marcellinus hath left in record, that one Hilarius, because hee committed his sonne yong, and not of mature yeares, to be taught and instructed vnto a Coniurer, was adjudged to die, and escaping from the hands of the executioner, who had negligently bound him, drawne by force out of the next church of the Christians to which hee fled as vnto a Sanctuary, and executed.
[Footnote s: Tacitus
annalium li. 2. & consule Lipsium in suis ad
eum comentarijs.]
[Footnote t: Valerius
Maximus li. 6. ca 3. Remigius Daemonolog.
l. 3. c. *]
[Footnote u: Demosthenes orat. 1. contra Aristogitonem.]
[Footnote x: Libr. 16. not farre from the beginning.]
The end of [y]_Varasolo_, a famous Inchantresse in Hungarie is dreadfull, who for her sundry witcheries was cast into prison, and there constrayned through extremity of hunger, to reare off and eate the flesh of her owne legges and armes, and at the last, impatient of further delay, there murthered herselfe, and shortned the span of her life.
[Footnote y: Bonfinius rerum Hungaricarum decadis 2. libr. 2.]
But here I stay my hand, take it from the table, and the rather, because much hath already beene spoken to this purpose. Wherefore, for conclusion, I shut vp this whole Treatise with a remarkeable speech of a noble [z]King; Let the streight rigor of law bee inflicted vpon all, both practisers and partakers with wisards, by putting any confidence in them; for it is vngodly for man to be remisse and fauourable vnto those whom diuine piety, and our duety to God will not suffer vnpunished. For what folly were it to forsake the Creator and Giuer of life, and to follow the author of death? this dishonest fact, vnbeseeming, and vtterly repugnant to the credite and reputation of a Iudge, be farre from him. Let none countenance that which the Lawes doe condemne, for all are by the Regall Edicts to bee punished with death, who intermeddle with such forbidden and vnlawfull Artes.
[Footnote z: Allaricus apud Cassiodorum li. 9 epist. 18. in qua edictum illius: and Cornelius Agrippa, sometime more then well acquainted with this Art, doth retract his owne books written of secret philosophy, & in plaine tearms and expresly giues his iudgement, that all these lewd women (for this title may include the whole rabble of this blacke Guard) with Iannes and Iambres, and Simon Magus, are to be tormented with endlesse paines in eternall fire. Cornelius Agrippa De vanitate Scientiarum ca. 48.]
FINIS.
* * * * * * * * * * * * * *
[Typographic Errors and Anomalies:
“Witchcraft” / “Witch-craft”
The word occurs nine times with a hyphen,
four times without, and
three times at line breaks. The three
line-break occurrences have
been rendered here with hyphen. Capitalization
is similarly varied.
Daemonomania, lib. 2 cap. *
Irenaeus contra hereses. lib. * cap. 9.
Aug de Ciuit. Dei, lib. * cap. 35
Remigius Daemonolog. // l. 3. c. *
These text citations are either missing
or illegible.
Introduction
—and voluntarily acknowledged
after conference had with me
text reads
wit hme
First Proposition
Footnote a:
dangerous
text reads
dangerons
Footnote n:
...ta phrarmaka
so in text
Footnote hh:
Cicero ... de orato primo
text reads
de de
Third Proposition
Footnote a:
Iaquerius flagelli Hereticorum
fascinariorum
text reads
fafcinariorum
Footnote e:
Ioh. Nider in praeceptorio,
praecepto 1. cap. 11.
text reads
...praecepto 1. ca. p11.
Footnote f:
Weirus de praestigijs daemonum
so in original:
elsewhere spelled Wierus
—that it not onely sufficed
the thirst of his distressed Souldiers
text reads
dstiressed
—and altogether / incredible,
as of Ericus
text reads
incredible (as of with no close parenthesis
—would seeme to be meere fictions
text reads
fictious
—But through the cooperation
of the Diuell
text reads
thorugh
Footnote aa:
Iaquerius in flagello hereticorum
fascinariorum
text reads
fafcinariorum
Fourth Proposition
—both de esse, and de
posse, that there may be
text reads
that that
Footnote g:
Godelmannus de magia ... lib.
1. cap. 2. xº.8.9.10 &c.
number illegible
Fifth Proposition
Footnote e:
Multa exempl[e,] habet Bodinus
so in original
Sixt(h) Proposition
—the continuance, and the effect
text reads
coutinuance
Footnote g:
Ceolcenus
so in original:
misreading of handwritten “Cedrenus"?
Seventh Proposition
—who commaunded that Epicharis
text reads
commannded
spellings “command”
and “commaund” are equally common in text
Footnote a:
In Perkei ababboth.
so in original
—such things as be not fitting
and conuenient
text reads
couenient
—vnto the Philistines
catchword on
previous page has “-stims"
—Hitherto in some Propositions
I haue set downe
text reads
Popositions
Narrative of Mary Smith
—being sent for to conferre
with some learned and reuerend Diuines
text reads
Diuiues
—warrant a* foule sinne among
Christians
illegible letter:
possibly “as foule sinne”
Eight(h) Proposition
—he had direction for the fit
time and oportunity
text reads
opoortunity
word occurs
only once elsewhere; it is spelled “oportunity"
Footnote aa:
Aquinas in summa secundae
quest. 96. articulo 4.
text reads
secundae secundae
—but either to signifie and
expresse the conceits of the minde
text reads
bnt either
—As when Paul reasoned
before F[oe]lix and Drusilla his wife
so in original:
normal form of the name and word is “felix"
Footnote hh:
Aug. confessionum
text reads
confessinum
Ninth Proposition
—then my God will do this and
that for me
text reads
this aud that
[o], [p]
footnote locations
are conjectural: references missing from
text]
[Problems in Text Citation and Greek Transcription:
The html version of this text addresses these problems in greater detail, and includes screen images of the more illegible passages.
Preface
Footnote d:
inuentas esse has artes +pros
ap..en eleeinon anthropon ton rhadios
hupokleptomenon eis tauta
hupo tou diabolou.+ affirmat Cedrenus in
historiae compendio.
Reading unclear:
+eleeinon+ may be +helesin on+. The original
text was unavailable
to me.
First Proposition
Footnote f:
eam aut[e] +penteken+ vocat
Balsamon
_Correct form
is +penthekten+_
Footnote t:
+kathaper empsuchou somatos
ton spheon exairetheison akreionas to
holon: houtos ex historias
ean ares ten aletheian, to kataloipomenon
autes, anateles gignetai diegema+
_A more recent
text (the 1893 Teubner) has +ton opseon
exairetheison
achreioutai+ in place of +ton spheon exairetheison
akreionas+ and
+anopheles+ in place of +anateles+_
Footnote u:
+Kaionos idiotes eutheia+
_Reading unclear:
+Kaiones+ may be meant for a contraction of
+kai aiones+.
The original text was unavailable to me._
Third Proposition
Footnote m:
hippomenes faetae semina legit
equae.
A more recent
text (the 1898 Teubner) has “hippomanes fetae
semina legit equae."
Footnote u:
Nubilaque iudico...
Modern texts
such as the 1907 Teubner give VII. 202 as
“Nubilaque
indico...” The word “iudico”
does not fit the metre,
and may be typographic
error.
+ouranothen katagontes...+
The wording
was reconstructed with the aid of the Loeb text,
which had no significant
incompatible points
Fourth Proposition
Footnote f:
...enormiter instigante si
eius ob*quijs & arti magica obligauit...
Reading unclear:
may be abbreviation for ‘obsequiis’ or
‘obloquiis’.
The text could not be identified.
Fifth Proposition
Footnote i:
Hesiodus +ergon kai hemeron+
lib. 1. D[e,]monas ait esse
+aera essamenous+.
The text cited,
Hesiod’s Works and Days_, is not divided
into
books. The
words occur in l. 125, bracketed in the Loeb edition._
Footnote s:
Sophocles in Trachinijs vocat
+drun poluglosson+, quia ut eius
Scholiastes interpretatur...
The words occur
in l. 1168. The scholia were unavailable to me.
Eighth Proposition
Footnote t:
Stromateon libr. 1. gestauit
+duo daktolious gegoeteumenous ouk
apothano de homos dolophonetheis
kai toi prosemenantos tou psophou.+
Reading unclear.
The text (Clement of Alexandria, Stromata_
bk. 1) was unavailable
to me._
Footnote u:
Odissea 19. vulnus Vlyssis
+Autolukou philoi paides desan
epistamenos epaoide de haima
kelainon echethon.+
The passage
occurs at 19.455-458. The words are differently
arranged but are
essentially the same.
Footnote gg:
+arxamenos legein ho kikeron
huperphuos ekoinei+
Plutarchus in Cicerone
A more recent
text (the 191 Loeb) has +huperphuos ekinei+.
The last word
is largely illegible; +ekoinei+ is the best
guess. ]