A Treatise of Witchcraft Part 4

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 s.h.i.+ne 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 pa.s.seth 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._

G.o.d 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 G.o.ds seruants, religiously brought vp in his feare: and their father hath an honourable testimonie from the mouth of G.o.d himselfe, _Iob 1. ver. 8_. _Dauid_, a man according to G.o.ds 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 mult.i.tude 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 wors.h.i.+ppe of G.o.d. 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 G.o.d 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 G.o.d: 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 a.s.sociats. And therefore the Apostle p.r.o.nounceth 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 G.o.d doth oftentimes giue him leaue to a.s.sault vs. Therefore we haue need to be furnished in all points, for we wrastle not against flesh and blood, but against princ.i.p.alities, 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 a.s.saylant, 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. t.i.tulo de cruce & calamitatibus._]

Fourth, G.o.d 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 a.s.sured 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, G.o.d shall tread down Sathan vnder your feete, _Rom. 16. 20_.

[Footnote i: _Augustinus de Genesi ad literam, l. 11. c. 22_.]

G.o.d 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 G.o.d, 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, G.o.d[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 G.o.ds 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 G.o.d 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 G.o.d, 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 Maximilia.n.u.s Imperator, qu[e,]st 7._]

Second, this maketh a difference betweene the wicked and the G.o.dly: 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 G.o.dly 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 G.o.ds cause, any vexation whatsoeuer, whether wrought by the diuell, or brought to pa.s.se by wicked men his [p]instruments; for when he is tryed, hee shall receiue the crowne of life, which G.o.d hath promised to those who loue him, _Iames 1.

12_. But wee reade contrary of the wicked, they become olde, yea, are mighty in power, their seede is established in their sight with them, and their of-spring before their eyes, their houses are safe from feare, neyther is the rod of G.o.d vpon them, &c. they spend their dayes in wealth, and in a moment go downe into the graue, _Iob 21. 7.8.9._ &c.

Yet surely they are set in slippery places, sodainely destroyed and perished, & horribly consumed as a dreame when one awaketh: O Lord, thou shalt make their Image despised, &c. _Psal. 73. 18.19.20_.

[Footnote p: _Potestatis diabolo concess[e,] has causas ponit Iohannes Gerson de erroribus circa artem magicam, in dicto secundo._ _1. Obstinatorum d.a.m.nationem._ _2. Peccatorum purgationem, & punitionem._ _3. Ad fidelium probationem, & exercitationem._ _4 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 G.o.d noteth that s.e.x, 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. Quintilia.n.u.s Inst.i.tutionum 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 Bra.s.se 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.