Chapter 4

[Footnote c: _In D[e,]monibus +angelikas dôreas ou mêpote alloi ôsthas phamen, alloi eisi holoklêroi kai pamphaneis+, Dionisius Areopagita, de diuinis nominibus cap. 4. & si vacat licebit consulere in eundem Pachemeræ Paraphrasin & maximi scholia. Isidorus Hispalensis de summo bono. lib. 1. cap. 12._]

[Footnote d: _Sulpitius Seuerus in vita beati Martini. Multa exempl[e,] habet Bodinus in pr[e,]fatione ad D[e,]monomaniam._]

[Footnote e: _Hieronimus in vita Hilarianis._]

[Footnote f: _Psellus de d[e,]monum natura._]

[Footnote g: _Binfeldius de confessionibus maleficorum._]

[Footnote h: _Petrus Martyr in 28. caput. lib. 2. Samuelis. Aquinas in Summa parte 1. quest 51. articul. 2. Hyperius locer[~u] Theolog. lib._]

[Footnote i: _Hesiodus_ +ergôn kai hêmerôn+ _lib. 1. D[e,]monas ait esse_ +aera essamenous+_. proclus interpretatur quia sunt corpora aërea._]

[Footnote k: _Iulius Scaliger de subtilitate ad Cardanum exercitatione 359. sectione 13._]

Histories of all can witnesse of the Diuels appearance in human[l] 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._