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.
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.
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.
[g]The formall tearmes of this couenant, as they bee set downe by some, are most dreadfull: and the seuerall poynts these.
To renounce God his Creator, and that promise made in Baptisme.
To deny Iesus Christ, and refuse the benefites of his obedience, yea to blaspheme his glorious and holy name.
To worship the Deuill, & repose all confidence and trust in him.
To execute his commaundements.
To vse things created of God for no end, but to the hurt and destruction of others.
And lastly, to giue himselfe soule and body to that deceitfull and infernall spirit, who on the other part appeareth to them in the shape of a man (which is most common) or some other creature, conferreth familiarly, and bindeth himselfe by many promises, that at all times called for, he will presently come, giue counsell, further their desires, answer any demaund, deliuer from prison, and out of all dangers, bestow riches, wealth, pleasure, and what not? and all without any labour 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.
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 cõtemne infinit truths, if they shall finde by long search and diligent inquiry, but one falshood. Wherefore it behooueth vs to be carefull Centinels ouer our selues, for that our 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.
[a.] Nauarrus in Manuali confessarior. cap. 11 in primum decalogi præceptum.
[b.] Ioh. Wierus, totum hoc fictitium putat & fondus imaginarimum, & impossibile putat, idque passim in suis libris præcipuè autem de Lamijs, cap. 7. 8. & 23. & de pręstigijs Dæmonũ, lib. 6. c. 27, & c. Hunc refutant eruditè. Binfeldo confessionibus maleficorum, & Thomas Erastus de Lamijs.
[c.] De his ceremonijs similiæ, Ier. cap. 34. 18. & multa Cyrillus contra Iulianum & Procopius Gazæus in hunc locum & Augustinus.
[d.] Palanus Syntagmatis Theologie, l. 2. cap. 8.
[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.
[f.] Hic Monachus Floriacensis Cænobij 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. sapientiæ lectione 190. Platina in illius vita. Vide & Balerum de Romanorum pontificum actis in lib. 5. in Syluestro secundo, & Robertum Barnes. de vitis pontificum Romanorum.
[Additional note]
[g.] Godelmannus de magia tacita & illicita, lib. 1. cap. 2. xº .8.9.10 &c.
[h.] Siue illius sit, siue alterius esto liber. De duplici Martyrio. Aquinas 2ª. 2a. quest. 96. Ioh. Gerson in Trilogio astrologiæ Theologisatæ propositione 21. & de erroribus circa artem magicam, Dicto 2.
[i.] Camerarius meditationum historiarum, lib. 1. cap. 6. Bodinus exampla ponit Dęmonomanias. lib. 2. & 4. Binfeldius de confessionibus maleficorum.
[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 execrationẽ omnes degustauissent, sicut in solemnibus sacris fieri consueuit aperuisse consiliũ suum, atque eo dictitant fecisse, quo inter se magis fidi forent.
[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.
[m.] Leo de collectis Serm. 40. & natiuitate Domini, Serm. 7.
[n.] In proemio, lib de exhortaions ad Martyrium Cyprianus.