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, 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 poluglôsson+,
quia ut eius Scholiastes interpretatur +êtoi polla manteuomenos,
kai dia touto polla phthengomenos, ê tês diaphorais dialektais
chrêsmodêsês kai kata tên hekasta tôn manteuomenôn glôssan.+ Et
hinc Argo Lycophron in Alexandra sua +lalêtrin kissan+ nominat quæ
ex Didones quercu malum habuisse traditur quæ aliqoties locuta est
vt apud Apollonium Argonautic+ô+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 Græciæ, libro primo in Atticis. Iuuenalis Satyro 15.
Psellus de Dæmonum 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 Græcam 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 diuinæ, 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
Satanæ._]
[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 hê hêmetera orthodoxos
pistis ei hedraia esti kai pagê prosmenousa tô kuriô, kai mê
huposuromenê hupo tou echthrou, dia tôn phantasiôdôn teratôn kai
satanikôn ergôn, tôn prattomenôn hupo tôn doulôn kai huperetôn
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 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 God 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._
_1º. Obstinatorum damnationem._
_2º. Peccatorum purgationem, & punitionem._
_3º. Ad fidelium probationem, & exercitationem._
_4º Ad gloriæ 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 forsake God, and depend vpon him: to which she condescended in
expresse tearmes, renouncing God, and betaking herselfe vnto him. I am
sparing by anie amplification to enlarge this, but doe barely and
nakedly rehearse the trueth, and number of her owne words vnto mee.
After this hee presented himselfe againe at sundry times, and that to
this purpose (as may probably bee coniectured) to hold her still in his
possession, who was not able, eyther to looke further into these
subtilties, then the superficiall barke thereof, or not discouer the
depth of his designements, and in other formes, as of a mist, and of a
ball of fire, with some dispersed spangles of blacke; and at the last in
prison (after the doome of iudegement, and sentence of condemnation was
passed against her) two seuerall times, in that figure as at the first:
only at the last he seemed to haue a paire of horns vpon his head, and
these as shee came downe from her chamber, being sent for to conferre
with some learned and reuerend Diuines, by whose prayers and
instructions she might be brought to the sight and confession of her
grieuous offences, be regained and rescued out of his hands, brought to
repentance, and the fauour of God, assured hope of mercie, and eternall
life, and at these times he wished her to confesse nothing to any of
them, but continue constant in her made promise, rely vpon him, and hee
would saue her. This was too high a straine aboue his reach to haue made
it good, and a note of his false descant, who hauing compassed this
wretched woman, brought her to a shamefull and vntimely end; yet doing
nothing herein contrary to his malicious purposes, for hee was a
murtherer from the beginning, _Iohn 8. 44_. Now then, to descend
to particulars, and the effects of this hellish association made.
Being thus joyned and linked together in a reciprocall league,
he beginneth to worke for her, in procuring the mischiefe
of those whom she maligned, whereof these
few acknowleged by her selfe, may
yeeld some taste of more,
though concealed.
¶ _Her wicked practise against Iohn Orkton._