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.