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.
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 appearance of that which is good and beautifull, so that it may be desired and embraced: or else by representation of that which is euill & infamous, procure dislike and detestation. Neither is this any strange position, or improbable, but may bee warranted by sufficient authority; and therefore [f]Constantius the Emperour doth expressely determine, all those iustly punishable who sollicite by enchantments chaste mindes to vncleannesse: And Saint [g]Ierome attributeth vnto them this power, that they can enforce men to hate those things they should loue, and affect that which they ought to auoyd: and the ground hereof hath his strength from the holy Scriptures: for the Diuell is able to enflame wanton[h] lust in the heart, and therfore is named, the Spirit of Fornication, Osea 4. 12. and vncleane, Math. 12. 43.
There is a very remarkeable example mentioned 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.
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.
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.
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.
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: by the experience of our owne Nauigators, who trade in Finland, Denmarke, Lapland, Ward-house, Norway, and other Countries of that Climate, and haue obtained of the inhabitants thereof, a certaine winde for twenty dayes together, or the like fixed period of time, according to the distance of place and strings tied with three knots, so that if one were loosed, they should haue a pleasant gale: if the second, a more vehement blast: if the third, such hideous & raging tempests that the Mariners were not able once to looke out, to stand vpon the hatches, to handle their tackle, or to guide the helme with all their strength; and are somtimes violently carried back to the place from whence they first loosed to sea; and many (more hardy then wise) haue bought their triall full deere, opening those knots, and neglecting admonition giuen to the contrary. Apuleius ascribeth to Pamphile, a Witch of Thessalia, little lesse then diuine power to effect strange wonders in heauen, in earth, in hell; to darken the starres, stay the course of riuers, dissolue mountains, and raise vp spirits, this opinion went for currant and vncontrouled. And without all question the Diuell[s] can do this and much more, when God letteth him loose. For he is stiled, The Prince of the world, Ioh. 12. 31. A strong man armed, Luke 11. 21, Principality, a ruler of darknesse, spirituall wickednesse in high places, Ephes. 6. 12.
Thus he dismaied the heart 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 from the sole of his foot to the crowne of his head.[u] And hee wil haue his seruants Wisards & Witches, coadiutors with him, and maketh them fit instruments to the performance of all wicked exploits, and this is when God pleaseth (of which I shall haue occasion to speake more afterward) to giue leaue, for his wil is the first supreme and principal cause of all things: and nothing can be done visibly in this Common-wealth here below of the creatures, but is decreed and determined so to be first in the high Court of Heauen, according to his vnsearchable wisedome and iustice, disposing punishments and rewards as seemeth good vnto himselfe. So Pharaohs[x] Magitians could turne water into bloud, their roddes into serpents, produce frogges, &c. But when it came to the base vermine, to make lice, they were pusled, and acknowledged their imbecillity, confessing, Digitus Dei est,[y] Gods finger is here, Exod. 18. 19. For if they could effect and bring to passe all mischieuous designements without his sufferance, it would inferre a weakenesse, and conclude a defect of[z] power in him, as not sufficient to oppose their strength, supplant their force, and auoid their stratagems. And we must not imagine that the practioners of these damnable Arts of which sexe soeuer, be they men or women, do performe those mischifes which they effect, by their owne skills or such meanes as they vse, of which sort bee the bones of dead mens skuls, Toades, Characters, Images, &c. But through the cooperation of the Diuell, who is by nature subtile, by long experience instructed, swift to produceth strange works, & to humane vnderstanding admirable. Yet[aa] he will haue those his vassals perswaded of some great benefit bestowed vpon them, whereby they are inabled to helpe and hurt, whom, how, and when they list; and all to indeere them, & by making them partakers in his villany, being strongly bound in his seruice, & stedfastly continued in the same, might more grieuously offend God, and bring iust condemnation vpon themselues. And for the greater, and more forceable inticing allurement hereunto, hee promiseth to giue and doe many things for their sakes, and reueale to them hidden secrets, and future euents, such[bb] as he himselfe purposeth to doe, or knoweth by naturall signes shall come to passe. So then to conclude, in[cc] euery Magicall action, there must be a concurrence of these three. First, the permitting will of God. Secondly, the suggestion of the Diuell, and his power cooperating. Thirdly, the desire and consent of the Sorcerer; and if[dd] any of these be wanting, no trick of witch-craft can be performed. For if God did not suffer it, neither the Diuell, nor the Witch could preuaile to do any thing, no not so much as to hurt one[ee] bristle of a Swine. And if the Diuell had not seduced the minde of the wicked woman, no such matter would haue beene attempted. And againe, if hee had not the Witch to bee his instrument, the Diuell were debarred of his purpose.
And as these euill spirits are in themselues different in power, vnderstanding, and subtiltie: 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.
[a.] Damascenus Orthodox. fidei lib. 2. cap. 4. ἐξουσίαν ἐχει καὶ ἐσχον κατα τινος οἰκονομικῶς, Iaquerius flagelli Hereticorum fascinariorum, cap. 25.
[b.] Vberæ matris fontes sanctissimos humani generis educatores vocat Phauorinus apud A. Gellium noct. Atticarum lib. 12. cap. 1. Aretius problematum parte 2. Loco 144. de Magia.
[c.] Godlemanus de veneficis lib. 1 cap. 7.9.21.22.23.24.25.26.&c.
[d.] Exempla omnem fidem superantia Florentinæ mulieris & vlrici cuiusdam Neucesseri refert Langius epist. Medicinalium lib. 2. Epist. 38. è cuius ventriculo lignum teres & quatuor cultri exècti sunt: eorum & formam & iustã longitudinem ponit. Lycosthenes lib. de prodigijs & ostentis quo modo huiusmodi in corporibus humanis inueniantur & qua ratione ingenerentur, aut eijciantur & an tribuenda hac maleficijs & diabolica arti Binfeldius in commentario ad titulum Codicis de maleficis & Mathematicis pag. 510.
[e.] Gratianus in decretis, Caietanus in summula titulo de maleficio. Iaquerius in flagello fascinariorum, cap. 11. 12. Ioh. Nider in præceptorio, præcepto 1. cap. 11. Bodinus in Dæmonomania, lib. 2 cap. *
[f.] Cod. Lib. 9. titulo 18. Lege est scientia, hanc legem sugillat. Weirus de præstigijs dæmonum lib. 3. cap. 38.
[g.] In 3. Caput prophetę Nahũni, vide & Nazianzenum in ἀπορηταις, siue de arcanis vel principijs non procul à fine, & eius paraphrasten Nicetam.
[h.] Cassianus Collat. 7. cap. 32.
[i.] In vita Hilarionis.
[k.] Oratione in laudẽ Cypriani eandem historiã refert Nicephorus Calustus lib. 5 cap. 27.
[l.] Prudentius περι στεφανων de passione Cypriani, vnus erat iuvenum doctis. artibus sinistris, fraude pudititiã perstringere. & c
[m.] Ouid. lib. 2. de art. amand. philtra nocent animis, vimq; fauoris habent. Propertius lib. 4. in lænam quandam consuluitq; striges nostro de sanguine & in me, hippomenes fætæ semina legit equæ. Vide de his Aristotelem de natura animaliũ lib. 6. cap. 22. Pliniũ l. 8. c. 42.
[Additional note]
[n.] Aug. de doctr. Christ. l. 2. c. 22. & 23.
[o.] Iaquerius in flagello hereticorũ fascinariorũ, cap. 6. Martinus de Arles, p. 436.
[p.] Ioh. Gerson in Trialogio Astrologiæ Theologisatæ propos. 16. Palanus in Syntagmate, l. 5. c. 13
[q.] Dion. Cassius Romana Historiæ, lib. 60. in Claudio.
[r.] Historia de gentibus septentrionalibus, lib. 3. cap. 13.14.15.16.17.18.19.
[s.] De potestate Dęmonum Aquinas in Summa parte 1, quest 110. Binfeldius in titulum codicis de maleficis & mathematicis. Zanchius de operibus creationis, part. 1. lib. 4. cap. 10.11.12. Danaus in Isagoge, parte 2. de Angelis bonis & malis.
[t.] Vlcus pessimũ extensiue quia per totum corpus diffusum, & intensiue, quia in eo omnis morbi & doloris comprehensio vide Mercerum in cap. 2. Iobi.
[u.] Regula Theologorum Quecunque possunt Dęmones possunt etiam magi & malefici eius opera, hinc & illi tempestates exitant Virgilius Ecologa 4ª.
Carmina vel cœlo possunt deducere Lunam:
Carminibus Circe socios mutauit Vlyssis,
Frigidus in pratis cantando rumpitur Anguis, &c.
Cum volui ripis ipsis mirantibus; amnes
In fontes rediere suos, concussaque sisto,
Stantia concutio cantu freta, nubila pello,
Nubilaque iudico.
——Mihi Massilæ gentis monstrata sacerdos,
Hæc se carminibus promittit soluere mentes
Sistere aquam fluvijs, & flumina vertere retro.
[x.] Iannes, Iambres, 2. Timot. 3.
[y.] Vide Nicolaum Lyranum in & additionem Burgensis, & replicam correctorij contra Burgensem.
[z.] Diabolus Deo perpetuo aduersatur voluntate & actu non semper effectu: id est, Intentio semper est mala, etsi non semper ex animi sui sententia maium perficere possit Deo illud vertente in bonum. Aug de Ciuit. Dei, lib. * cap. 35 & de trinitate lib. 3. cap. 8.
[aa.] Iaquerius in flagello hereticorum fascinariorum, cap. 15.
[bb.] Augustinus de diuinatione Dæmonum.
[cc.] Binfeldius de confessionibus maleficorum vnde magorum operationes vim suam habent plenissimam. Aquinas Summa contra gentes, lib. 3. cap. 105. & eius in eum locum commentator Franciscus de siluestris.
[dd.] Tritemius in libro responsionum ad quęstiones Maximiliani Imperatoris quęstione. Cyrillus Catechismo 4 ad illuminatos, Arbitrium incitare potest Diabolus cogere omnino preter voluntatem non potest.
[ee.] Tertul. de fuga in Persecutione.
[ff.] Iulius Scaliger de subtilitate, ad Cardanum, exercitatione 349. an venefici credulitas vim addat malefice.
[gg.] Basilius Homilia 21. in diuersos Scriptura locos sermone habito in non procul a fine.
[hh.] Lib. 2. qui est de origine erroris cap. 15.