themselues haue inflicted, otherwise those doe returne, as is reported
of _Adrianus_ the[i] Emperour, who troubled with a dropsie, by magicall
charmes did oftentimes empty the water thereof, but in a short space
increased againe; and perceiuing the same to grow worse & worse, sought
to dispatch and rid himselfe of life, by poyson, or the sword, or some
other desperate attempts. Or a worse malady (the first being abated)
followeth: as I haue knowne one, who vsing the help of a wisard for the
cure of a sore in his breast, prescribed in this sort: crossed the place
affected with his thumb, and mumbled to himself some words in secret,
after gaue the patient a powder like the ashes of wood, which was to be
boiled in running water, and with it to wash the vlcer, after certaine
clouts were to be applyed, with speciall care to lay that side of the
clout vnto the sore, which was by him crossed, and marked; and all these
clothes must at once be bound vpon it, and euery day the lowest remoued
or taken away: thus in short time that anguish and griefe ceased; but
not long after the party fell into a more grieuous infirmity, and still
continueth therein. Or if the euill be taken from the[k] person
presently afflicted, then is it layd vpon his friends children or
cattell, and sometime it falleth to the lot of the witch herselfe, so
that alwayes the diuell is a diuell, doing euill, and working mischiefe.
[Footnote h: _Tatianus oratione tertia contra Græcos._]
[Footnote i: _Xiphilinus ex Dion. in Adriano_ +manganeiais men te
se kai goêtiais ekeonto pote tou hugrou, palin de autou
epimplato.+]
[Footnote k: Bodine proueth this by many examples in his
_Dæmonomania_, _lib. 3. cap. 2_.]
Fourth, a [l]wisard, witch, or sorcerer can not releeue any but by his
or her inuocation, and help of the diuell, but this fact is absoluteIy,
and without exception, wicked, and can by no limitation or circumstance
bee made tolerable: Therefore they who require this at their hands,
which they cannot performe without committing of sinne, be liable to the
same vengeance and wrath of God to which they are; for not only the
principall offenders, but the [m]accessaries, and consenters to their
euill, are worthy of death, _Rom. 1. 32_.
[Footnote l: _Binfeldius de confessionibus maleficorum. Cardinalis
Caietanus in summula titulo de maleficio. Toletus in summa casuum
conscientiæ, sine instructione sacerdotum li. 4. c. 16._]
[Footnote m: _Gratianus in Decretis parte 2, causa 26. qu[e,]st.
2. sect. Qui sine saluatore, &c._]
Now before I conclude this poynt, because by these kinde of creatures,
many toyes bee vsed, to shaddow and maske the diuells suggestion and
workes, it shall not be amisse to mention some of them, and among the
rest be [n]characters written or grauen in plates of mettall: and for
these it is most certayne that Quantities haue no actiue qualitie; and
therefore, if any expected successe according to desire doe follow in
the vse thereof, it proceedeth from the illusion of Sathan, and is his
worke, that hereby he might winne credite to his crafty fleights and
conueyances, and procure to himselfe authority, establishing the
kingdome of darknesse, withdraw men from resting vpon God, and reposing
their trust in his almighty power, and boundlesse mercy, and sollicite
them to expect helpe from him. There are besides these, other idle
trifles (for they deserue no better name which are appoynted to be hung
about the neck) for Amulets, as [o]powerfull and effectuall remedies
against certayne diseases, and pictures made of gold, brasse, lead, wax,
&c. which neyther haue nor can haue any other vertue, then that which
they doe receiue from the matter wherof they be framed, for the figure
worketh not as a cause of alteration; but if it bring to passe any other
effect that is from the power of the diuell an old enemy, and craftie
deluder of mankinde, and therefore, presupposeth a contract made with
him: wherefore [p]_Antoninus Caracalla_ condemned those who vsed the
same, for the helpe of Tertian and Quartan agues, and _Constantius_[q]
decreeth such to be woorthy capitall punishment, and put to death. And
that naturall couer wherewith some children are borne, and is called by
our women, the sillie how, Midwiues were wont to sell to credulous
Aduocates and Lawyers, as an especiall meanes to furnish them with
eloquence[r] and perswasiue speech, and to stoppe the mouthes of all,
who should make any opposition against them: for which cause one
[s]_Protus_ was accused by the Clergie of Constantinople to haue
offended in this matter. And _Chrysostome_ often accuseth Midwiues for
reseruing the same to Magicall vses. And _Clemens[t] Alexandrinus_
giueth vs to vnderstand of one _Erecestus_, who had two inchaunted
rings, so framed, that by the sound thereof he had direction for the fit
time and oportunity in mannaging all the businesses hee intended, and
yet notwithstanding was priuily murthered, though hee had warning giuen
by that sound which was his vsuall instructer. Thus, none can escape the
reuenging hand of God, which pursueth those who haue infeoffed
themselues to such vanities, and are besotted with these vnlawfull
curiosities. But among all other, charmes and inchaunting spells, haue
gotten the start of the rest, which some think absolutely lawfull, and
may vpon warrantise bee vsed, and pleade prescription for their
iustification; for wee reade in _Homer_[u] that _Vlysses_ being wounded
by words, stayed the flux of blood; and [x]_Cardanus_ tells vs, that
himselfe cutting his lip, could by no meanes restraine the flowing
blood, vntill he charmed it, and then presently stanched: but dare not
affirm whether his owne confidence, or the words did make this
restraint. I might adde to these, that infallible meanes (as is
supposed) by finding out a thiefe with a Siue and a payre of Sheares,
with that coniunction [y]_Dies, mies, Iescet, &c._ and the rest of such
sencelesse and monstrous tearmes, a Riddle that _Oedipus_ himselfe could
not vnfolde. But because this conceit of charming hath ouer-spread it
selfe in this Sunneset of the world, and challengeth a lawfull
approbation from the authority and practise of ancient [z]Physitians,
yea and found some [aa]Diuines to be their Patrons respectiuely, and
with clauses of mitigation, I thinke it very necessarie to shew the
vnlawfulness thereof. Wherefore,
[Footnote n: Of these characters and Images, _Iohn Gerson de
erroribus circa art[~e] magicam dicto 3. litera O. Martinus de
Arles de superstitionibus. Binfeldius in cõmentar. ad titulum
Codicis de maleficis & mathematicis;_ and examples _Hector Boetius
l. 2. historia Scotic[e,], de rege Duffo_, and _Thuanus_ lately in
the reign of _Charles_ the ninth king of France in the 57. Books
of the historie of his times.]
[Footnote o: _Binfeldius in titulum codicis de maleficis &
mathematicis. Martinus de Arles in tractatu de superstitionibus._]
[Footnote p: _Spartianus in vita Antonini Caracallæ._]
[Footnote q: _Ammianus Marcellinus lib. 19. non procul a fine, &
lib. 29._]
[Footnote r: _Lampridius in Antonino Diadumeo._]
[Footnote s: _Balsamon in commentarijs ad conc.
Constantinopolitanum in Trullo cap. 61._]
[Footnote t: _Stromateon libr. 1. gestauit_ +duo daktôlious
gegoêteumenous ouk apothanô de homôs dolophonêtheis kai toi
prosêmênantos tou psophou.+]
[Footnote u: _Odissea 19. vulnus Vlyssis_ +Autolukou philoi paides
dêsan epistamenôs epaoidê de haima kelainon echethon.+ _Cato de re
rustica. Plin. li. 28. ca. 2. Bodinus Dæmonomanias l. 2. c. 2._]
[Footnote x: _De subtilitate libr. 18._]
[Footnote y: _Georgius Pictorius in epitome de Magia. cap. 21._]
[Footnote z: _Vide Ritherhusium in notis ad Malchum de vita
Pythagoræ. Alexander Trallian. libr. 10. de colico affectu, in
fine. Serenus Sammonicus de pr[e,]ceptis medicinæ cap. de
Hemitritæo depellenda. Ioh. Langius epistolarum medicinalium lib.
1 epist. 33. & 34._]
[Footnote aa: _Aquinas in summa secundæ quest. 96. articulo 4._]
First, they had their originall and beginning from the diuell, who abode
not in the truth, _Iohn 8. 44._ was cast downe with the apostata angels
to hell, and deliuered into chaines of darkenesse, _2. Pet. 2. 4._ who
enuying mans felicity receiued into grace after the [bb]fall, himselfe
eternally reiected, omitted no occasion to weaken and ouerthrow the
same, that the benefite thereof might come but to a few, and the
greatest number perish with him for euer. Whereupon he endeuoured to
inwrappe the weaker sort of that fraile corporation in superstitions,
beguile them with doubtfull and false oracles, and bring to a forme of
worshippe contrary to that which God had commaunded, [cc]whereby the
world beganne to abound with Idolatry, disobedience, contempt, murthers,
vncleanenesse, lusts, thefts, lying, and such like outrages: and that
hee might with his infections impoyson them more dangerously, and
soueraigne in their hearts, he vndertooke to worke wonders, imitating
such miracles as God had done, and deuised cunningly many subtile
sleights and legerdemaines, and for this end most blasphemously abused
the glorious and holy name of God, and the word vttered by his mouth,
and represented a false shew of those effects, which hee had wrought in
nature: and heerein leuelled at two intentions, one to reproch God, and
counterchecke his works; the other to ouer-mask and couer his owne
secret traps and frauds, perswading men, that by the power of wordes
these things were brought to pass, which must needes therefore be of
great efficacie: seeing that the world & all things therein were so made
of nothing; for he spake, and they were created, and thus practised to
disgrace, and extenuate, that admirable and great worke of Creation, and
cause men to make lighter account of the Creator, seeing that they also
(instructed by him) were enabled thorow the pronunciation of certayne
words contriued into a speciall forme, eyther to infuse new strength
into things, or depriue them of that which formerly they had, or alter
the course of Nature, in raysing tempests, stirring vp thunder and
lightning; in [dd]taming serpents, and depriuing them of their naturall
fiercenesse and venime, and cause wilde beasts to become meeke and
tractable, yea in seeming to make sensible bodies; as cloudes, wind,
raine & the like. And thus the diuell is that father who begot Charmes,
and brought them foorth, not powerfull in themselues, but by that
inter-league which hee hath with those who are invassaled vnto him.
[Footnote bb: _De differentia inter Diabolos & homines peccatores
Augustinus in Enchiridio cap. 28. & in suis ad illum cõmentarijs
Lambertus Dan[e,]us._]
[Footnote cc: _Peucerus de generibus Diuinationum & titulo de
incantationibus._]
[Footnote dd: _Frigidus in pratis cantando rumpitur anguis Virg.
ecloga 8._]
Secondly, God doth as straitly prohibit them, and seuerely punish the
practisers thereof, as others offending in any exercise of vnlawfull
arts, _Deut. 18. 10.11_. There shall not be found among you (instructing
the Israelites his people) a charmer, &c. for these are abhomination
vnto the Lord, &c. And this is recorded in the Catalogue of those sinnes
of _Manasses_, by which hee sought to prouoke God vnto anger, _2. Kin.
21. 8._ _2. Chronicles 33. 6_.
Thirdly, words haue no vertue,[ee] but either to signifie and expresse
the conceits of the minde, or to affect the eares of the Auditors, so
that they can worke nothing but in these two respects: first of the
matter which is vttered by them, which vnderstood of the hearers, affect
the mind diuersly, and that especially when there is ioyned with it a
comelinesse of action and pronunciation, as wee we see oftentimes in the
speeches of the Ministers of the Word, and in the pleadings of Orators.
As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife, of
Temperance, Righteousnesse, and Iudgement to come, hee trembled, _Acts
24. 25._ [ff]being guilty to himselfe of fraudulent and cruell dealing,
of lasciuiousnesse and a filthy life, and therefore might iustly feare
vengeance for the same.
[Footnote ee: +rhêmata Blastêmata noêmatôn, & phônê+ _Etymologicis
dicitur quasi_ +to phôs tou nou+. _De hac materia eruditissimè
disputat Franciscus Valesius de sacra Philosophia, cap. 3._]
[Footnote ff: _Pr[e,]fectus Iud[e,]æ impositus cuncta malefacta
sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiæ
lib. 5. per omnem sæuitiam ac libidinem ius regium seruili ingenio
exercuit._]
A like example to this is that in King _Agrippa_, though working vpon a
better subject, _Act. 26. 28_. And if I may conioyne Diuine eloquence
with Humane, it is memorable, that while [gg]_Tully_ pleaded before
_Cæsar_ for _Ligarius_, accused by _Tubero_, to haue beene confederate
with _Pompey_, purposing to put him to death, as an enemy, when the
Orator altered, and in Rhetoricall manner inforced his speech, the other
changed accordingly his countenance, and bewrayed the piercing words to
be so affecting, that the supplications, when he came once to vrge and
mention the battell of _Pharsalia_, (trembling and dismayed) did fall
from his hands, hauing the passions of his minde extraordinarily moued,
and absolued the offender. Or else when by their pleasantnesse, with
delight they slide into the hearts of men, and rauish their affections:
and thus it was with [hh]_Augustine,_ as he acknowledgeth of himselfe,
that being at _Milaine_ where he was baptized by _S. Ambrose_, when he
heard the harmony which was in singing of the Psalmes, the words pierced
his eares, the truth melted his heart, his passions were moued, and
showers of teares with delight fell from his eyes.[ii] But these effects
are wrought onely in such who vnderstand that which is spoken, but
neither of both these properties are to bee found in the Charmes of
Wisards: besides, that they are conceiued and expressed in monstrous and
vnknowne tearmes, not intelligible, and without signification: and
therefore the effects they produce being[kk] supernaturall must proceed
from that secret compact, the least made with the Diuell.
[Footnote gg: +arxamenos legein ho kikerôn huperphuôs ekoinei+
_Plutarchus in Cicerone_.]
[Footnote hh: _Aug. confessionum lib. 9. cap. 6 Quantum fleui in
hymnis & cãtibus eius suauè sonãtibus Ecclesiæ tuæ vocibus
commotus acriter? Voces ill[e,] influebant auribus meis, &
liquebatur veritas tua in cor meum, & ex ea æstuabat affectus
pietatis, & currebant lachrimæ & bene mihi erat cum ijs._]
[Footnote ii: _Vide Aquinatem egregie de hac materia disputant[~e]
Summa contra Gentes, lib. 43. cap. 105. & tuis Commentatorem
Franciscum de Syluestris._]
[Footnote kk: _Caietanus in summula in titulo: Incantatio. Toletus
in summa causuum conscientiæ; sine instructione sacerdotum lib. 4.
cap. 17._]
Fourthly, these charmes are meere mockeries, and grosse abuses, both of
God, and Men his creatures, I will giue you a taste of one or two,
whereby you may iudge of the rest, for they came all out of one shoppe,
and are fashioned in one forge, and haue the same workman or Artificer.
[ll]An old woman crauing helpe for bleare eyes, had deliuered a Billet
of Paper to weare about her necke, in which was written, _The Diuell
pull out thine eyes_, and recouered. Anothere tied a scroule to a sicke
man, full of strange Characters, with which were intermingled a few
names of Diuels, as _Lucifer_, _Sathan_, _Belzebub_, _Oriens_, _Behal_,
_Mammon_, _Beuflar_, _Narthin_, _Oleasar, &c._ and other of this sort;
but what manner of blessing this was, and how likely to be medicinable,
a Christian truely instructed in Gods word knoweth; and the Lord who is
the father of mercies, and God of all comfort, preserue vs from such
blasphemies, which are the Diuels Sacrifices.
[Footnote ll: _Godelmannus in tractatu de magis, Veneficis &c.
lib. 1. cap. 8. nº 25 & 27. vide Simonem Maiolum colloquiorum siue
dierum caniculorum parte 2, colloquio 3._]
Fifthly, the discreeter sort among the Heathen, by that small glimpse of
naturall reason which they had, misliked of these things: [mm]And
therefore _Cato_ among the rest of admonitions to the Bailiffe of his
husbandry, giueth this charge, to aske no aduice of any Southsaier,
Diuiner, Wisard, or Natiuity Calculator. [nn]And _Columella_ vtterly
forbiddeth all acquaintance with Witches, wherby ignorant people are
inforced to expence detestable Arts, and mischieuous deeds.
[oo]_Hippocrates_ doth almost like a Christian discourse of this poynt,
and condemne the whole practise of this Art, as iniurious vnto God, who
onely purgeth sinnes, and is our preseruer; and for these fellowes who
make profession of such wonder-working, brandeth them for Impostors and
deceiuers. I conclude with that remarkeable saying of an ancient
Diuine;[pp] These vanities doe separate and with-draw vs from God,
though they may seeme to haue something in them to allure and delight
vs; yet let no Christian entertaine them, whose hope ought to be setled
in God alone. And if thou be in distresse, or afflicted with sicknesse
of body, and feele no present release or comfort, what then? here is the
tryall of thy patience, haue not recourse to superstitious and vnlawfull
helpers, although they promise thee present remedy; and when they
fore-tell thee of things which doe truely according to the prediction to
fall out, beleeue them not, follow the example of Christ, who rebuked
the Diuell, though he called him (as he was indeed) the Son of God. For
vnder the vaile of truth he shadoweth falshood; euen as if one should
sweeten with honey or sugar the brimme of the Cup wherein he bringeth
poyson: But some will say, they call vpon the name of the Lord of
Sabbaoth. Well, but this title they giue not to God, but to the Diuell:
therefore betake thou thy selfe to God alone, craue health at his hand,
and follow the Apostles direction; _If any bee sicke among you, let him
call for the Elders of the Church, and let him pray_, Iames 5. 14.
[Footnote mm: _Cato de rè rustica, cap. 5._]
[Footnote nn: _Columella lib. 1. cap. 8._]
[Footnote oo: _Libro de morbo sacro (siue illius sit, siue
alterius, nam de authore apud eruditos dubitatio est) statim ab
initio. & quædã huc pertinentiæ habet Theophrastus de plantis lib.
9. cap. 21._]
[Footnote pp: _Procopius Gazeus in Leuiticum._]
_The ninth Proposition, and second Corrolary._
There hath alwayes beene some wanton, or peruerse wits, who only to make
triall of their skill, would take in hand to defend absurd positions,
and commend both such things and persons, which were infamous, and
contemptible as [a]_Phauorinus_ writ the praise of the Quartane Ague,
one of the gout, blindnesse, and deafness, [b]_Lucian_ of a flye,
[c]_Erasmus_ of folly, [d]_Synesius_ of baldnesse, [e]_Glaucus_ in
_Plato_ of iniustice. And among the exercises of the [f]ancient Orators,
wee finde those who strained all their vnderstanding to blaze the honour
of that witlesse and deformed Coward _Thersites_. And this they haue
performed with great Art and eloquence, onely to shew their faculty, but
neuer in good earnest took such a matter in hand. And therefore more
deeply is hee to be censured, who hath made himselfe an aduocate to
plead the cause of [g]Witches, and defend th[~e] as innocent. And
because this is a dangerous example, and doth draw those who are euill
affected to offend, hoping for patronage of their impiety, I adde for
conclusion this last proposition: Wisards, Witches, and the whole rabble
of Sorcerers (no kinde excepted) are iustly liable[h] to extreame
punishment. The arguments alleaged for proofe hereof, are many: I will
make choyce of a few (with reference to such authors in whose writings
more may bee found) and those which are most[i] demonstratiue.
[Footnote a: _Phauorinus apud Agellium. lib. 17. cap. 12._]
[Footnote b: _Luciani encomion musc[e,]._]
[Footnote c: _Erasmus._]
[Footnote d: _Synesius._]
[Footnote e: _Lib. 2 de Republica._]
[Footnote f: _Extat eius laudatio inter exempla exercitationum
Rhetorum ab Henrico Stephano editarum cum Polemonis & Himerij
declamationibus._]
[Footnote g: _Wierus._]
[Footnote h: _Simlerus in 22 Exodi._]
[Footnote i: Of these all the following reasons. _Binfeldius de
confessionibus maleficorum, & in Commentarijs ad titulum legis de
maleficis & mathematicis copiosè. Remigius de D[e,]monologia, lib.
3. cap. vltimo. Peucerus de pr[e,]cipuis Diuinationum generibus.
Erastus de Lamijs. Bodinus Dæmonomanias lib. 4. cap. 5._]
First, God himselfe hath enacted that p[oe]nall statute, _Thou shalt not
suffer a witch to liue. Exod. 22 18._ and nameth here a [k]woman
practising this damnable Art for two reasons: First, they are more
inclinable hereunto then man. Secondly, that though their fault may
seeme, as being the weaker, excuseable, and is in this respect
extenuated by some, yet is not therefore to bee spared, whether of that
sort which they call [l]good, or bad (for so are they distinguished) &
there be some who neuer brought[m] harme vpon any in body, goods, or
minde. The cause of this so sharpe a doome, is their compacting with the
Diuell, openly or secretly, whereby they couenant to vse his helpe, in
fulfilling their desires, and by this meanes make themselues guilty of
horrible impiety: for in this they renounce the Lord, who hath created
them; make no account of his fauour and protection, cut themselues off
from the couenant made with him in baptisme, from the communion of
Saints, the true fellowship and seruice of God; and on the contrary
yeeld themselues by this confederacy, to Sathan, as their God (and
therefore nothing more frequent and vsuall in their mouthes, then my God
will do this and that for me) him they continually feare and honour. And
thus do at the last become professed enemies both to God and Man. You
may adde to this former law, that which is _Leuit. 19. 26._ & _cap. 6_.
_You shall vse no inchantment: the soule that turneth after such as haue
familiar spirits, and are Wisards, to goe a whooring after them, I will
set my face against that soule, and will cut him off from among his
people, &c._ Againe, _Deut. 18. 10_. _There shall not bee found among
you any that vseth Diuination, nor an obseruer of times, or an
inchanter, or a Witch, or a Charmer, or a consulter with familiar
spirits, a Wisard, or Necromancer._ And that God might shew how[n] much
_Manasses_ had prouoked him to wrath, through his transcendent and
outragious sinnes in the Catalogue thereof, his conspiring with Diuels
is mentioned _1. King 21. 8_. And therefore is depriued of his kingdome,
bound in fetters, and carried captiue vnto _Babel_, _2. Chron. 33.
6.11._ and though he repented of these outragious and enormious
transgressions, yet God would not bee appeased for them fiftie yeares
after he was dead, _Ierem. 15. 4._
[Footnote k: _Hironimus Oleaster in locum, & Iunius & Tremelius in
eundem._]
[Footnote l: _Perkins_ of Witch-craft.]
[Footnote m: _Binfeldius in Commentarium ad titulum codicis de
Mathematicis & Maleficis._]
[Footnote n: _Godelmannus de Magis & veneficis, lib. 3. cap. 11.
nº. 14. 15. 16. & seq._]
Secondly, the ciuill lawes in this case are most strict, decreeing them
to bee burned, and their goods confiscate, though they were persons of
quality, and honourable, seated in dignity, and place of authority:[o]
and there is a seuere constitution made by [p]_Charles_ the fift in late
dayes against them, that though they shall not haue done, or be
conuinced to haue hurt any, yet because they attempted a thing
vnlawfull, and abhominable vnto God, are extraordinarily to be punished.
And concerning this particular, S. _Augustin_ discourseth excellently,
worthy to be read, _de ciu. dei. l. 8. c. 19._
[Footnote o: _Anonymus de Mosaicarum & Romanarum legum collatione
titulo. 15._]
[Footnote p: _Constitutiones criminales Caroli 5^i. à Georgio Ramo
edita cap. 44. 109. & 177_ Such are exempted from all benefit of
those pardons which Princes vse to giue to other malefactors.
_Fornerius ad legem 236. in Titulo de verborum significatione,
vide illum nam multa erudite scribit, ad propositum nostrum
pertinentia._]
Thirdly, God willeth those should bee put to death, who by Diabolical
and vnlawfull Arts, do endeuour to helpe or harme others, whether in act
they performe the same, or purpose with intention, conceiuing and
thinking they can do it, with ranke Witches must needs be marshalled;
and therefore iustly subiect to deserued punishment.