whosoeuer only consenteth thereto conniueth keepeth counsell or concealeth is iustly by the law held iudged and condemned as a Traytor Murderer or Fellon himselfe So by the same equitie and reason in high Treason against God such as is Witch-craft and adhering vnto the Diuell his enemie whosoeuer shall consent thereto conniue or giue allowance is certainly a Witch himselfe and guilty of Witchcraft This is the reason why all Writers with one consent doe as well hold and condemne for Witchcraft the tacit contract as the expresse Wherein in expresse tearmes vocally any man couenanteth with the Diuell or contracteti◠A tacit contract is when any man taketh vpon him to doe that by naturall causes which causes are allowed no such effects in course of nature nor yet are allowed vnto any such effects beside the course of nature Either by God his Word or by the Ordinances of his Church To this effect expressely saith Binsfeldius lib. de Confess Malefic Sagarum Tacitè inquit inuocatur Daemon quoties quis contendit illud facere per causes naturales quae nec virtute sua naturali neque ex Diuina aut Ecclesiastica possunt illud facere To the same purpose saith Perkins cap. 5. of his discourse of Witch-craft giuing allowance saith he vnto meanes not allowed by God maketh a Witch That there are such effects the same Author doth instance in another place in these words Referri inquit non possunt ad causas naturales sed ad Daemonas hi effectus ferri per aerem dare responsa de occultis That is these effects cannot be referred vnto any naturall causes but vnto the power of Diuels namely to flye in the ayre to reueale things hidden from man For this cause also saith Perkins Diuining of things to come peremptorily conuinceth the Author a Witch To conclude therefore whosoeuer taketh vpon him to doe these things or the like and cannot iustifie them done according vnto the vertue or power of naturall causes or if besides course of nature cannot prooue or warrant them to be of God neither by his Word nor Ordinance of his Church that man is a Magitian a Witch or Sorcerer But here it is requisite and fit that men doe distinguish betweene things vnwarrantably done beside course of nature and therefore necessarily to be tryed and iudged by those rules of Gods Word and Church And betweene those things which are likewise vnwarrantably done but are aboue the course of nature yet are likewise to be tried by the same rules and limits of Gods Word and Church For as besides course of nature are many things as Sacraments rites Ceremonies Which are to haue allowance of their being from the same limitations or else are to be condemned So there are things aboue nature as miracles which also are to haue their allowance and approbation by the former rules It followeth therefore necessarily from hence that whatsoeuer supernaturall effect or aboue the power or nature of man doth happen and is not warranted or allowed by God his Word or Church that certainly is of the Diuell If it be of the Diuell then whosoeuer doth allow yeeld his good will consent or by any way or meanes or art doth promote or further it is a Witch as he who in Treason or Murther conniueth or consenteth is a Traytor or Murderer as is aforesaid That a supernaturall worke or an effect aboue nature is to be held Diabolicall is not only prooued by examination and triall of God his Word and Church but reason it selfe doth also demonstrate it Euery supernaturall effect hath a supernaturall cause Euery supernaturall cause is God or the Diuell there being no meane betweene but one or the other Good Angels or spirits doe worke their supernaturall effects also or aboue nature but those their supernaturall workes are alwaies directed and commanded by God and therefore are of God and carrie with them euidence immediate from God All supernaturall workes that are of God are warranted from God Therefore whatsoeuer supernaturall worke cannot be warranted of God is of the Diuell Whether it may be warranted to be of God will appeare easily by the former limitations and rules If therefore a supernaturall worke appeare not to be of God by the former limitations and examination then is it certainly of the Diuell By necessary consequence therefore of reason it followeth that whosoeuer vnto any such effect or worke thus demonstratiuely discouered to be of the Diuell doth giue any allowance or consent though neuer so tacitly or closely yea though ignorant of the qualitie or degree of the sin yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein he is guiltie accessary and a very Witch himselfe as is aforesaid in case of Treason and the like grieuous offences against a Prince or State For the ignorance of the law excuseth no man yea and in this particular So many faire directions by learned Writers giuen doth leaue men inexcusable and maketh ignorance wilfull and resolute and excludeth easie pardon Neither can the most simple ignorance iustifie any man although it may qualifie the degree or grieuousnesse of punishment If this law seeme strict and hard Let men consider the greatnesse and grieuousnesse of the sinne and the pernicious consequence thereof Which iustly doth vrge and impose the necessary fearefull rigour and strictnesse of the law The necessitie and equitie hereof is apparent in case of high Treason aforesaid against a Prince or State wherein vsually they who are simply or ignorantly drawne or vsed or are instruments in any sort to further or promote the mischiefe are as well lyable vnto the seuere inquisition and terrible censure of the law as are they who were the maine plotters and contriuers Witchcraft is high Treason against God himselfe a combining and adhering vnto his enemie the Diuell a desperate renouncing of God and all goodnesse and a worship of Diuels In this abominable sinne therefore in any kinde or sort in any manner or action to be friend aide or conuince is no lesse then high Treason against God also wherein as well the accessarie as the principall are both guiltie Whosoeuer therefore shall in matter of this high nature or danger dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde or to tend thereto cannot be by his ignorance excused Thus I obiections doubts and impediments remooued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall workes reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe or from his Word or Church allowed the proofe and touchstone whereof hath beene before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations or works I say whatsoeuer not excepted nor included in one of these are
the Diuels in regard of his tentations and incitations of man vnto foolish wicked and oft wondered mischieuous actions are onely and truely called diuelish as proceeding from the Diuels instigation onely but are not truely or properly or immediately any workes of the Diuell and therefore it is not requisite that in such workes of the Diuell vnproperly called his there should appeare any signes proper vnto the workes of a Spirit or Diuell Since then it is infallible that there can bee no possible discouery of any cause whatsoeuer naturall or supernaturall but by such accidents effects or properties as properly belong or issue from that cause and since proper effects appearing doe onely discouer their causes more cleerely where they appeare more cleere and more obscurely where they doe appeare more obscure and nothing at all where they appeare not all Since I say this is true and neuer to be infringed those supposed Witches markes before they can iustly and truely bee judged to bee by the Diuell effected or vsed must by some stampe or signe proper to himselfe or to his workes or to his vse or propertie therein be so determined and conuinced to be The wonder indeed of their strange shapes forme and manner is sufficient to amaze such as are not iudiciously read or are vnlearned but the Phisition who knoweth such diseases to bee in nature by that knowledge of their nature knowing likewise that they doe not exceede nature doeth iustly stand apart and diuide himselfe from the vulgar errour and opinion that they are any markes to be appropriate vnto the Diuell And hence appeareth the necessitie of conuincing the forementioned Witches markes to bee supernaturall before vpon their shape or appearance onely it can bee esteemed iust either to impute vnto the Diuell or to call any man into question Before they can bee truely iudged or determined whether supernaturall or no the necessitie of consulting with the learned Phisition is likewise demonstrated Of which wee may yet againe giue another demonstration within the same instance It hath beene sometimes by oath confirmed and deposed that these forementioned markes of Witches haue immediately after they haue beene seene sudainely vanished to bee no more seene The question may bee whether their sudaine disparence after their manifest appearance bee in nature possible vnto such like diseases or no. It is knowne vnto the Phisition that many diseases doe insensibly grow and insensibly also weare and vanish away without any knowledge or notice thereof taken by the diseased This therefore solely can bee no note of a supernaturall marke whatsoeuer passionate ignorants fondly dispute to maintaine their owne wils and preiudicate resolutions I doe grant if those materiall excrescencies doe in a moment vanish away without any precedent preparation or alteration tending thereto or doe in an instant appeare and in the same moment without any mutation or proportion of time instantly vanish then must this bee granted supernaturall Quia nihil fit in momento that is no naturall being hath desinence or being without proportined time beyond which nothing can bee really or indeed in sublunarie nature whether there bee in the vanishing of the former markes proportion of time or no and the due antecedent mutations and alterations in nature requisite who can truely iudge but hee who doeth both know the generall course of nature in all things and also the particular course in the nature of diseases which is the learned Phisition alone It may bee obiected that many common men in the former markes may as easily see and discerne that which is supernaturall oft-times as the greatest Clarkes For example it hath beene published by Authors of great note that Oracles haue beene vttered and articulate sounds heard distinctly issuing from the priuie parts of a Pythonisse Any man that doeth know or heare such sounds out of that place can as directly and as truely as the Phisition auouch this to be supernaturall It was sometime openly obiected against a Witch in Northampton-shire at the publike Assise that a Rat was oft obserued to resort vnto her priuie part and with her liking and sufferance there to sucke This was by oath and testimony vrged against her and she her selfe confessed it to bee true If the oath and testimony of sufficient witnesses confirme the Historie to bee true there is no man vnto whom this is not apparent as well as vnto the Phisition to bee more then naturall Hereto wee doe answere that although it cannot bee denied that many things may euidently declare themselues vnto euery vulgar as vnto the learned Phisition to bee supernaturall yet doeth not this trueth in some cases euince it true in all cases Because some things are not denied vnto a vulgar eye or iudgment it doeth not thence follow necessarily that all things are thereto euident It is further obiected that in those cases Phisitions are oft found deceiued as well as other men It is answered that among Phisitions as among all sorts of other men there are many vulgars who are and may bee ordinarily and easily deceiued yea amongst the iudicious and learned also who cannot to ordinarily or easily bee deceiued yet there must be some wants and imperfections since no man in this mortall life can bee in all particuler points perfect Notwithstanding this doeth not excuse those who are vnlearned and haue many more grosse wants and imperfections for not consulting with those that haue lesse since vnperfect perfection of knowledge is farre better guide then imperfection grosse ignorance and priuation of Art and knowledge It may bee yet demanded what if the Phisition or learned man cannot detect the Diuell in these named markes since the diuel is able to haue a finger haply in them where no note or signe thereof shall at all appeare Answere hereto is where God doeth giue vnto men no meanes no way or possibilitie vnto their desired satisfaction there they ought to rest contented since the contrary is precipitation and impatience with God his good will and pleasure and vnbridled curiositie For as in other cases namely Fellony Murder all Lawe both Diuine and Humane doeth forbid to accuse the Murderer or Felon where God hath not discouered his guilt by any signe euidence or proofe thereof so in case of Witch-craft where God hath not reuealed it by any reasonable profe vnto the learned iudicious there hath no man warrant to accuse or challeng vpon superstitious grounds or surmises onely And though this moderation be iust and fit to be held where God hath inhibited the contrary yet it is no Apologie or excuse for negligence contempt and want of diligent inquisition at any other time whensoeuer God doeth permit or offer meanes hope or possibilitie thereto There may here a question be pertinently mooued namely Whether these markes before mentioned where proued supernaturall doe therefore necessarily conuince the party vpon whom they are found a Witch yea or no. Answere hereto is that simply and alone such markes doe not
kinde would cause the small body of this little worke voluminously to swell we will therefore onely propose one Let vs suppose a sicke man doubtfully and diuersly with these accidents afflicted namely a continuall feuer a cough spitting of blood shortnesse of winde head-ache deliration want of sleepe drinesse thirst paines in diuers parts sides ribbes backe and belly What disease or diseases here are can neither be manifest to sense distracted in this confusion multitude and concurrence of accidents nor yet be euident to reason at the first view because it requireth so different consideration and deuided contemplation of so many seuerals apart Here then it remaineth that learned iudicious prudent and discreete artificiall coniecture proceed exactly to distinguish analise as followeth All the forenamed paines distempers and accidents may indifferently arise eyther from the Lungs inflamed or the Liuer or the Midriffe or the Pleura because any one of these by it selfe doth vsually bring forth all or most part of them Heere then prudent artificiall and exquisite perpension doth exactly valew and esteeme all the different manners quantities qualities positions and situations of paines likewise accidents motions times manners of motion caracters orders and all other both substantiall and circumstantiall considerations And first as touching the feuer head-ache thirst idlenes of braine because they are common to many other diseases besides these and require no curious but a more carelesse and common respect prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension and doth more narrowly search about those accidents which are more inseparable proper and peculiar vnto the diseases named and by exact disquisition in their differencies doth notwithstanding sift out their hidden and secretly couched differencies by which in exact view they are found and distinguished sufficiently differing The inseparable accidents which doe peculiarly or for the most part accompany the diseases before named that is the inflammation of the Lungs the Liuer the Midriffe and the Pleura are cough shortnesse of winde spitting of blood paines about the ribbes sides belly which in all these named diseases more or lesse are present either primarily or by consent of one part with another These though seldome absent from most of the foure former diseases and therefore not easily distinguished when they proceede from th' one or th' other yet rightly weighed and accurately considered in their seuerall manners measures and right positions in euery one when apart and single they doe likewise in their confused mixture one with another yeeld distinct and seuerall difference to him that in a iudicious and discerning thought doth beare their iust distinctions apart For illustration spitting of blood is vsually a companion to all or most of the foure named diseases but in one in lesse quantity in another more in one after one manner in another after another in one by vomiting in another by expectoration and in another by coughing in one with much expuition in another with little in one with danger of strangulation and suffocation in another without in one with thicknesse blacknesse and small quantity of bloud in another with thinnesse brightnesse of colour and more quantity and in one of these also with lesse and in another with more difficulty and labour Shortnesse of winde or difficulty of breathing is a common companion to all the named diseases but in one with frequent expuition in another without and where with expuition in one with more facility in another with difficulty in one with one manner of distension of the instruments of respiration in another with another in one kinde of difficulty of respiration more frequent in another lesse in one more grieuous in another tolerable The like may be said of coughing and paines Coughing in one of the forenamed diseases is with much in another with little and in another with no expuition at all in one continuall in another with intermission in one with intension in another with remission in one loud in another still and where with expectoration in one of one colour and quantity in another of another and in another of none at all in one easie gentle free and without paine in another grieuous and painfull yea suffocatory and neere to strangle Paine likewise is a common companion to all the mentioned diseases but distinguished in the one and the other by the manner nature and situation of the seuerall parts which apart is euery one it possesseth and also by the different oddes fashions and kindes of paine some being sharp some dull some quicke some slowe some with distension some with punction some with heauinesse and sensible weight some more grieuous to the Patient lying some to him sitting or standing some more calme in one position of the body and some in another And thus prudent an skilfull coniecture by due and diligent perpension comparing together oddes and exactly referring vnto true discerning the seuerall properties and differences of accidents their manner proportions and other due circumstances doth in the end reduce euery accident to his right disease and euery disease to his right cause whereby the prudent and iudicious Physicion doth cleerly vnderstand directly and timely to apply proper and pertinent remedies And thus in doubtfull cases which are neither euident to Reason nor manifest to Sense in the Art and exercise of Physike it is manifest how solert and accurate coniectation through the clouds and mists of ambiguities doth in the end so cleerely send forth and giue so faire a light that doubt it selfe doth become out of doubt and is little inferiour vnto certaine and plaine demonstration As a short summe of all that hath been said whatsoeuer hath beene declared of diseases the same may bee propounded concerning their issues very briefely The issues of all diseases are either informed from Sense or euident by reason or scrutable by artificiall coniecture Examples of the first kinde are manifest when with our eyes we behold the motion and Sense externall and other outward functions of the body either abolished or in an high degree depriued of their power and naturall vse This certaine testimony of our sight doth certainely informe the vnderstanding concerning the dangerous issue Examples of the second kinde are manifest likewise we finde either the causes of diseases vnremoueably fixed or the disease it selfe rooted in the substance of any of the principall parts or accidents in malignitie vehemence and fury irresistable In these cases a doubtfull and hard issue is euident to Reason by iust consequent Examples of the latter kind are also apparent when in diseases good and euill signes are so doubtfully mixed that some promise Life others as much threaten Death some in number discourage other some in worth as much as incourage We doe oft see and know in the middest of this mist and darknes where there appeareth not to a common sense so much as the least shew of any indication of certaine issue yet through the
exquisitenesse of prudent artificiall perpension and due exact distinction in the forementioned seeming inscrutable oddes the learned Physicion euen in the first scarce sensible budding of indication and in the first most imperfect and scarce being thereof doth oft discouer that true euent which vsually and for the most part is seene and obserued to come to passe If any man not rightly apprehending reason make a doubt or question of any such possible exquisitnes let him consider and behold it by an easie example In an inequalitie of one and the same Vermiculant pulse where the beginning of the same distension is quicker the next continuation or middle part issl ower and the beginning of the end thereof ending almost before it begin it must needes be very difficult nay almost impossible vnto the first view of Sense or Reason or to a common iudgement or learning to diuide really and distinguish this one short small motion into two or three distinct times and parts of motion the space so very short the faculty of mouing so low and weake and the mouing it selfe almost altogether in an insensible exiguitie and an indiuisible degree of lownesse Wee see oft-times a common vulgar cannot in his reason conceiue it much lesse by his sense at all perceiue it Neither is it found easie to euery man though learned therein yea or educate thereto either perfectly to apprehend the generall Idea of such a motion or at all in the first proofes and tryals of his sense or hand to deprehend any particular Notwithstanding the Physicion that exquisitely discerneth and iudgeth doth both in reason see that euery single smallest motion hath his diuers distinct diuision of parts also by his discerning wary iudicious and exercised touch doth apartly detect and discouer it And thus hath been proued by seueral instances taken in the art of Physicke in steade of al other Arts and Sciences for auoiding tediousnesse and confusion that all knowledge all Art all Science whatsoeuer giuen vnto man hath no other entrance meanes or wayes thereto but thorow Sense or Reason or prudent and artificiall coniecture sagacitie and exquisitenesse of iudging and discerning thereby And that it may the better appeare that beyond these waies and lights the Physicion cannot finde any knowledge or discouery of Diseases let vs view some particular examples of some Diseases for this cause vndiscouerable and not to be detected and therewith consider the impossibilitie of discouery to consist solely herein namely for that they are remoued from any capacitie of Sense or Reason and from the reach of all artificiall search scrutiny accurate insight deriued from both which is the highest straine of humane Vnderstanding In the generall it cannot be denied except of such whose vnderstandings are extremely blinde that it is impossible that those diseases should or can bee at all so much as suspected and therefore much lesse knowne which yeeld no shew no signe no indication of themselues There needeth hereof no other nor better proofe then the enumeration of some particular diseases of this kinde Are not diuers secret and hidden Apostemations and other inward collections of vicious matter in the body dayly Seminaries of vnexpected and wondred shapes of corruption and putrifaction which lying long hidden in the body and by an insensible growth taking deepe roote in the end sodainely breake forth beyond all possible expectation or thought of the most excellent exquisite and subtill circumspection and disquisition For a briefe confirmation hereof Hollerius doth mention a man the cause of whose disease while he liued being vnknowne to Physicions and Art after his decease his guts were found gangrened and perished and therein things viewed like vnto Water-snakes and his Liuer full of schirrose knots There happened vnto my selfe this yeare last past a Patient a very worthy Gentleman who being extremely vexed with the Strangury Disurie and Ischurie together with pissing of blood in great abundance and the stone by the vse and accommodation of remedies found much ease mitigation of paines and qualification of the extremitie of all the former accidents Notwithstanding for that there were certaine indications of an Vlcer in the body or capacitie of the Bladder his recouerie was not expected but after his decease in the dissection of his body his Bladder was found rotten broken and black without any manifest matter therein as cause thereof or so much as one stone although hee had formerly and immediately before auoided many stones at seuerall times This I produce being fresh in memory as an instance of impossibilitie of knowledge vnto a Physicion in many and frequent cases For how could the fracture or colour of his Bladder while the Patient was liuing by any exquisitenesse of Art or vnderstanding be knowne in any possibilitie meanes or power of man although all the other accidents aboue mentioned were undoubtedly by certaine indications and signes discouered I might here deliuer many other like Examples out of mine owne knowledge I will onely call to remembrance one more I was of late yeares Physicion vnto a right Noble Lady the cause of whose apparent dangerous estate diuers learned and famous Physicions conioyned with my selfe could neuer discouer In the dissection of her body after her decease her heart was found inclosed with a shining rotten gelly and the very substance of the heart of the same colour In the same Lady an intolerable paine about the bottome of her stomack by fits depriued her of all ease by day and of rest by night and could neuer be either knowne in the cause or remooued in the accident by any meane or remedy but after death in the dissection of her body before mentioned a black round gelly as bigge as a Tenice ball did manifest it selfe in that place where in her life the intolerable paine was seated and fixed Of this euill discoloration of her heart of the matter and euill colour of that matter wherewith her heart was inuironed as also of that collected gelly in her stomacke what possible knowledge thinke you or exquisite vnderstanding or art of man could euer in her life time giue any notice or information Like vnto this is that which Hollerius in the 21. of his rare obseruations doth mention In a sicke man perplexed in a strange manner from an vnknowne cause in his life after his death his liuer and epiploon did appeare corrupted and putrified his stomacke toward the bottome bruised and full of blacke iuice or humour Christophorus Schillincus opening the body of a childe after death reporteth that hee saw in the small veines running thorow the substance of the liuer many small scrauling wormes then liuing Beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected if nature it selfe working it out thorow the body and substance of the stomacke vnto the outward view and Sense had not so discouered it I will
himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous workes of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper workes and acts of the Diuell and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all created power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods miracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of miracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of miracles from God Saint Paul doth witnesse and teach 1. Cor. chap. 12. verse 4 5 6 7. Now there are saith he diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any miracles proceede from God as Author they are dispensed by men sanctified by God and who can and are able to prooue and iustifie their warrant from God as also that these men of God doe solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all miracles doe stand or fall and are approoued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent and diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunt a Deo That is the word of God doth establish and confirme the truth of miracles and miracles ratifie and confirme the authoritie and truth of the word For many haue done miracles by the power of the Diuell but their doctrine was corrupt and not found and therefore their miracles were not of God Wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads not contained within those limits or compasse that is neither prooued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therein vnto Iustice and all religious Ministers and seruants of God and Iustice in the most strict and seuere extent of Law And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason and how detected ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote from the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted generall notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almighty God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truly First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath beene vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true first and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. 28.15 God is departed from me saith he vnto the vision of Samuel raised by the Diuell and answereth me no more neither by Prophets neither by dreames therefore haue I called thee that thou maist tell mee what I should doe Here is a manifest grant of knowledge in Spirits aboue men Secondly reason doth hence collect that all Spirits that doe suffer themselues to be enquired at are euill Spirits and therefore Diuels because Almighty God hath here expressely forbidden the enquiring at any other Spirit beside himselfe and therefore good and holy Spirits will not nor can not disobey the commandement of God nor countenance or assist men in so doing Thirdly reason doeth necessarily hence conclude that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man are Sorcerers Witches and South-sayers if promising and performing according thereto really and yet not warranted by God his word nor assisted by nature The consequence and inference of this reason is iust for that to promise those things or to vndertake those things which are out of their own knowledge and solely and properly in the knowledge of Spirits and Diuels doeth manifestly proue in the performance their interest societie and contract with Spirits and Diuels which is Sorcery and Witch-craft It may bee here obiected that there are some men who affect to bee resorted vnto and to bee enquired at in things supposed hidden from the knowledge of man and to be reputed able vnto such Reuelations though haply they practise to deceiue vnder the colour
fore-named disease the Diuell himselfe did shortly after iustifie declaring and professing himselfe the Author thereof in plainly expressed words In the fore-named booke and chapter there is another report or relation of a man sudainly surprised with an extraordinarie fashion or shape of madnesse or phrensie wherein he vttered and reuealed things hidden and of profound Science and reuelation not onely aboue the pitch and power of naturall capacitie and the stimulation thereof in diseases contingent and the forgerie of fained extasie but really in true and vpright iudgement and vnpartiall discerning of a Physition beyond all question and exception supernatuall The sequele after made it good These examples are sufficient vnto men that are wise and with whom reason hath authoritie I doe not affect vnaduised multiplication herein suspecting many histories and reports of diuers Authors The possibilitie of those which are here produced beside the vnstained credit of the Author is apertly confirmed by the holy Scripture where in the Lunatike the Diuell manifested himselfe by actions onely proper and appropriate vnto the power of a Spirit such was his casting the Lunatike into the fire and into the water his violent rending and tearing him which were things by the Physition iudiciously distinguished in most part impossible vnto the power and nature of the Lunatike himselfe or of his disease alone though not all The man possessed among the Gadarens Matth. 8. Mark 5. Luke 8. likewise doth establish the same who was knowne and seene euidently by the Physition how farre simply or solely diseased and how farre possessed beyond diseased extasies by those vndoubted workes and that finger of the Diuell when he easily brake in peeces those yron chaines wherewith the Lunatike was bound so that no force thereof whatsoeuer could hold or binde him as also when he vttered and spake that more then humane vnderstanding and reuelation of Iesus Christ to be the Sonne of God a knowledge as yet vncommunicated vnto mankinde and vnto reason impossible Concerning the second way of detection subiect vnto the Physition alone namely when naturall remedies aptly applyed are attended with supernaturall consequences contrary to their nature or aboue the same out of the former Author and fore-named place there is an example also without farther straggling of vnquestioned estimation A certaine man there mentioned vehemently burning and thirsting and by intolerable heate compelled to seeke any mitigation or extinction of his heate and thirst in want of drinke or other fitting liquor happened to finde an Apple in the moisture and naturall iuice whereof hoping the vsuall short refreshing of the tongue he after the first tasting thereof immediately found not onely that which was contrary to the nature of an Apple greater burning and thirst thâ—n before but had instantly his mouth and iawes so fast closed and sealed vp thereby that he hardly escaped strangling The reasonable doubt of the latitation of the Diuell in this faire harmelesse and vsuall remedie of the tongues thirst and drines was afterward made more euident and manifest by the sudaine and swift obsession of his minde with frightfull visions whereof as in the disposition temper substance or qualitie of his braine or body there was no ground or cause so in the Apple it selfe was no other pernicious mixture but that the Diuell as with Iudas Sop though wholesome and sauing in it selfe so in this medicinall fruit entred and possessed where God permitted The like may be said of other both outward and inward remedies which by a Magicke power are and may be oft interrupted turned and bent vnto a vse contrary to their nature For this cause Hippocrates himselfe in his booke de Sacro morbo de Natura muliebri doeth acknowledge many accidents as also diseases and remedies themselues to be diuine as hauing their cause and being aboue the course of nature When therefore fitting vnto any cause matter or humour in the body according to true Art and Reason discouered apt and fit remedies are aptly and fitly by the iudicious Physition applyed notwithstanding contrary to the nature and custome of such remedies they haue vnusuall and iustly wondered effects is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto The deepe and mysticall contengents in this kinde and their hidden reason and cause the vnlearned man or he that is not exercised in difficult discoueries cannot discerne nor can the intricate and perplexed implications therein of doubts and ambiguites possibly become intelligible in euery ordinary apprehension yet by the former easie and familiar example euery man may gesse and coniecture at the most abstruse The subtiltie of the Diuell doeth easily deceiue a vulgar thought and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition The learned Physition notwithstanding possessing true iudgement and learning who doeth and can warily obserue and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing secondly the true wonders aboue nature in due collation with nature to be knowne doth not easily or rashly with vulgars erre or runne mad in the confusion of vaine and idle scruples The wonders of nature are such naturall diseases as are seene in their wondred and admired shapes or mixture to haue a great likenesse or deceiuing identitie with such maladies as are inflicted by the Diuell The wonders aboue nature are such diseases as are truely and vndoubtedly knowne and prooued to haue no consistence or power of consistence or cause in sublunary nature For illustration hereof I will giue one materiall instance fitting our present time that shall apertly without exception manifest the distinction of both these kinds therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned Physition and the amazed wonderments of vulgars and ignorant men There are vulgarly reported among our English vulgers to bee in the bodies of many Witches certaine markes or excrescencies which are vsually deemed the randevowe of the Diuell where by couenant hee doeth sucke the blood of Witches These excrescencies are vsually described to beare sometimes the shape of Wartes and Teates or some other such like tumours They are most commonly found in the priuie parts They are found sudainely after their appearance sometimes to vanish They doe oft bleed and therefore are vulgarly deemed the remaining dropping of the Diuels sucking There are diseases likewise like vnto these by Physitions many hundreth of yeeres published both by ancient Physitions and Chirurgions as also by those of later times oft cured That this be not esteemed as a wonder or a fable I will produce some of their seuerall shapes described by seuerall Authors and will cite them according to their vsuall names which are these Thymion Nymphe Cleitoris Cercosis Morum Alhasce Ficus Mariscae Of the first thus saith Paulus Aegineta in his sixt booke and 71. chapter It is an excrescence or eminence standing out from the rest of the flesh
found likewise naturall If it cannot be found naturall it cannot be ordinary That it is not nor cannot be naturall is manifest First for that the ordinary nature of things senselesse and voide of reason doth not distinguish one person from another vertue from vice a good man from an euill man This our Sauiour himselfe doth confirme Math. 5. verse 45. God maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust Nay we may further obserue in the booke of God and also reade in the booke of nature and common experience that the common benefit of nature is not onely vouchsafed vnto all wicked men indifferently but euen vnto Diuels themselues who doe not onely participate in nature the common essence faculties and powers proper vnto the substance and nature of all other Spirits but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures subiect vnto their supernaturall nature reach and efficacy as is often seene in their workes euen vpon the bodies and goods of the blessed Saints and sonnes of God Hereby then is euident that nature cannot take notice or distinguish a wicked man no not a Diuell and therefore much lesse a Witch But here may be obiected that diuers herbs and other simples produce many strange and wondered effects by an hidden secret and occult qualitie and property in nature though there appeare no manifest qualitie oft-times in them by which in reason or probabilitie they should or can bee effectuall thereto This Physicions doe dayly witnesse and prooue true Why then may not there bee likewise yeelded the like hidden power or antipatheticall vertue in the nature of the element of water and thereby a Witch bee detected as well without knowne cause or reason thereof in nature notwithstanding naturally the euils or diseases both of body and minde are both detected and cured by elementary substances or compositions in which there is no manifest knowne proportion therewith It is truly answered that although in this supposed experiment of the disposition of the element of water towards Witches casualty may haply sometimes seeme to iustifie it true yet is not this sufficient to euince it a thing naturall Those things which are naturall necessarily and euer produce their effect except some manifest or extraordinary interception or impediment hinder Thus fire doth necessarily ordinarily and alwaies burne and consume any combustible matter or fuell being added thereto except either some manifest or extraordinary hindrance oppose it The like may be saide of all other elements for their naturall effects in their proper obiects Naturall medicines likewise if rightly accommodated with prudence art and discretion vnto the right disease doe neuer faile their vsuall productions or effects This Almighty God in his holy writ doth confirme and long and aged experience of many hundreths of yeares hath successiuely witnessed wherein the ancient records of all learned writers haue euer testified innumerable medicinal herbs and drugges certainely and truely to bee euer the same Present times doe likewise see witnes it and no man doth or can doubt it in the right proofe Concerning any such nature or custome in the element of water in the refragation of Witches who was as yet euer able to write and fully resolue or prooue it ordinary necessary certaine euer or for the most part not failing as is in course of nature most infallible and neuer doubted What former ages haue successiuely vouchsafed the mention of truth or certainty therein Hath Almighty God at all so much as approued any opinion or thought thereof Is it not rather to be iustly doubted that it may be esteemed among the abominations of the Gentiles which God in his people doth detest Deut. 18. verse 9 Doe all men in our time or good and iust men auouch their owne proofe in the tryall thereof Or contrariwise doe not many wise religious learned and equall minds with reason reiect and contemne it Doth Law as yet establish it or reason prooue it How can it then be proposed as equiualent with those reasonable meanes or wayes of iust proceedings or tryalls which God his diuine Lawe his law of nature iudgement reason experience and the lawes of men haue euer witnessed perpetually and onely assured certaine and infallible It wanteth the vniuersall testimony of former ages and Writers in this our age it is held in iealousie with the most iudicious sage and wise It hath no reasonable proofe no iustifiable tryall hath dared to auouch it vpon publike record no lawe hath as yet thought it worthy of admittance and the Lawe of God is not prooued to prooue or approue it If it had beene a thing naturall ordinary of necessary or of certaine operation or power and therein so euidently remarkeable it is impossible it should haue escaped authenticall approbation or the same notable testimonies which all other tryed truths haue euer obtained From the former premises therefore we conclude that it cannot be a thing naturall necessary or ordinary If it be not ordinary then is it not alwaies the same if not alwayes the same then is it sometimes failing if sometimes failing then is it not infallible if not infallible then in no true iudgement or iustice to be trusted or credited It now remaineth to inquire whether being prooued false or ordinary it may not be prooued true as extraordinary for to esteeme or grant it both is an impossibility in nature and an absurdity in reason Let vs grant it may be iudged and deemed extraordinary the next doubt then remaining is whether being extraordinary or miraculous it be of God or of the Diuell The reason why some men suppose it should be of God is for that the water is an element which is vsed in Baptisme and therefore by the miraculous and extraordinary power of God doth reiect and refuse those who haue renounced their vowe and promise thereby made vnto God of which sort are Witches If this reason be sound and good why should not Bread and Wine being elements in that Sacrement of the Eucharist be likewise noted and obserued to trurne backe or fly away from the thraotes mouthes and teeth of Witches and why if for the former reason the water being an element in the Sacrament of couenant made with God in the first initiation into the faith doe for that cause refuse to receiue Witches into her bosome and thereby giue an infallible proofe of a Witch Why I say should not by the same reason Bread and Wine being elements in the Sacrament of confirmation and growth of faith refuse and fly from those much more whose faith and promise made vnto God in riper and more vnderstanding yeares is by them renounced And why for that cause should not Bread and Wine become as infallible markes and testimonies vnto the detection of Witches If the reason be good in the first it must necessarily be the same in the second and if it faile in the second it
potestatibus Heroum quos Latini Lemures dixerunt De Geniis item diis daemonibus promis cue in coelo terra singulis mundi regionibus distributis vide in Politico Vide Platonem 4. de legibus Quos ibi Plato promiscue Daemones appellat Latini his nominibus qui busdam officiis distinxerunt * Fauni Syluani Incubi Dusii Daemones fuere August De Ciuit Dei Diabolus Dei aemulus quo se fallaci similitudine insinuet in animos simplicium Casuin lib 1. Instit cap. 8. Sect. 2. De diuina generibus pag. 118. * Transformationes in cattos aut Iupos phantastice et per praestigias et non realiter fiune August de Ciuit. Dei cap. 18. * Generatio non est nisi in tempore idque apparata materia per antecossionemmutationis quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tiores CiceroniaÌ„ maluerunt coÌ„mutationem Scal. de subt exercit 6. sect 14. a Natura est ordinaria Dei potestas Scalig. * Natura est vniuersalis est particularis Charmers * Things imagined and fancied easily discerned from those things which are reall and true obiects of the sense * Spiritus incorpori à sensibus nostris remoti operibus conspicui Fernell 1. de Ab. Rer. caus cap. 11. * Angeli boni non possunt peccare Pet. Lomb. d. 7. l. 2. This doth coÌ„demne that white Magick or Theourgiâ— which is supposed or pretended confetence with good Spirits * Some Authors doe write that this man was an holy man and a man of God If it may be proued that he receiued those his reuelations froÌ„ God I doe subscribe If it cannot be prooued that hee did receiue them from God it is most certaine that they were of the Diuell since in supernaturall reuelations there can be no other medium * Speede. * Master Perkins in his discourse of Witch craft chap. 3. pag. 122. doth diuide likewise Witches vnto such within whom the Diuell is not inwardly but from without doeth inspire them and within whom hee is as was the Pythonisse at Phillippi Actes 16.16 Astrologers * This kinde of Diuell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Page 27. * Page 29. a Hipp. libro de Sacro mâ—rbo de Magis b Dioscor li. 2. cap. 102. c Theophrastus de hist Plant. Trallianus lib. 9. cap. 4. d Galenus li. de Medica Homeri tractatione * Creatio est constitutio substantiae ex nihilo Scali de Subt. Exercit vi Sect. 13 Wisemen and Wisewomen * Qui oculos fallent alia pro aliis subditia ostentantes ii praestigiâ—tores ab antiquis dicti sunt Scaliger Impostura ab eo dicta quod adulterinas merces pro veris supponit Vlpian Impostores dicuntur versuti fallaces homines qui merces adulterinas pro veris supponunt Accursius a Ephes 4.14 b Col. 2.23 * See Reginald Scot in his discouerie of Witch-craft wherein regard of the seeming likenesse of Impostures and Witch-craft erroneously he confoundeth them as one and the selfe same sinne Examples of Imposture in generall * Polidorus Virgil lib. 7. cap. vlt. * Speede. * Speede. * Speede. * Speede. * Philippe de Commines booke 4. cha 10. taxeth our English Nation for the multitude and vanity of flying Prophecies in this kinde Examples of imposture vnder colour of Magicke skill or Witch-craft * Plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in 7. anno Hipp. Aphor. 28. lib. 3. Morbi Diutini ad septenarii rationem habent Crisim non septenarii quoad menses modo sed quoad annos Galen in dictum Aphorism * Page 58 59 60 * Page 61 62 63 64 * See a Treatise of the Witches of Warbozyes * Crimina Meleficorum sunt communis fori Pertinent ad forum Ecclesiasticum quatenus sunt Haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus Binsfildius praelud 13. * Quidam plus aequo tribuunt operationi Daemonum Binsfeldius * Opinio vera est habitus circa conclusiones ex Dialecticis pronunciatis Arist in lib. Analyt * Certum est quod nunquam aliter fiat probabile quod plerunque ita fiat Cicero * Probabilia sunt quae probantur aut omnibus aut plurimis aut certe sapientibus iis si non plurimis at maxime probatis quorum est spectata Sapientia Aristot * See Master Perkins discouery of Witch-craft chap. 2. pag. 48. * Perkins discourse of Witch-craft chap. 2. page 48. * Isaiah 8.19 * Sam. 1.28.8 Exod. Leuit. Deuteron * Mast Perkins in his discourse of Witch-craft chap. 1. pag. 11. * Perkins chap. 2. pag. 48. discourse of Witch-craft * She was easie and ready to professe that she renounced God and all his workes but being required to say that shee renounced the Diuell all his works she did refuse it with this addition of the reason videlicet for that the Diuell had neuer done her any hurt * Serrâ—s from the confession of Witches detected and censured in the raigne of Henry 4. of France * Non est creator nisi qui principaliter format nec quisquam hoc potest nisi vnus Creator Deus Aug. 3. de Trin. * Non est creator nisi qui principaliter format nec quisquam hoc potest nisi vnus Creator Deus Aug. 3. de Trin. * Augustinus 3. de Trin. Alia potest si non prohibetur Daemon Alia non potest etsi permittatur queÌ„admodum homo potest ambulare si non prohibeatur volare non potest etsi permittatur Petr. Lomb. Sent. lib. 2. Dist 7. * Herein the Diuell affecteth to imitate the power of God in his holy Prophet who was able by his diuine reuelation to make known what the King spake in his Priuy Chamber 2. Kings verse 12. cap. 6. He herein also counterfetteth the Diuinitie of our Sauiour seeing Nathaniel when he was vnder the Figge-tree Ioh. 1.48 * ESTIN AMARTIA ANOMIA Quicquid non congruitcum lege peccatum est