This is cleere by his transuection of the body of our blessed Sauiour as also by his violent casting of the bodies of the possessed amongst the people mentioned in the Gospell Thirdly let vs not here forget specially that hee is able to transmit and send vnto or into men vnrequired and without their desire or assent secret powers force knowledge illuminations and supernaturall reuelations This was prooued by the possessed in the Gospell who from a secret and hidden reuelation and power aboue and beyond themselues were able to vtter that high mistery as yet hidden from the world that Iesus was the Sonne of the liuing God This could not be knowne vnto them by their owne reason or nature being aboue and beyond all reason or nature and by grace onely then begun to be reuealed vnto the blessed Disciples themselues To thinke that the possessed could haue that knowledge equally with the Disciples by the same grace were impious derogation from their Apostolicall priuiledge and prerogatiue therein vnto whom did properly belong the first fruits thereof alone This supernaturall reuelation therefore was transfused into the possessed by the Diuell who could not be ignorant of the Lyon of Juda the mighty destroyer of his spirituall kingdome long before the disciples were borne or capable of knowledge And thus hauing recalled these obseruations from them doe issue these necessary inferences First that all supernaturall acts or works in men are not to bee imputed vnto those men Secondly that for this cause those supernaturall workes are onely to be imputed vnto men which the Diuell according vnto contract or Couenant which those men doth practise and produce And for this cause in the inquisition of Witch-craft when we haue truely first detected an act done by a spirituall and supernaturall force because it is in all lawes iniurious to accuse of any act before it be certainely knowne the act hath beene committed then and not before wee ought indeuour directly and necessarily to prooue the contract consent and affection of the person suspected vnto or in that supernaturall act that being no lesse essentiall to detect and discouer the true and vndoubted Witch then the supernaturall act being certainely apparent doth vndoubtedly prooue the Diuell and his power therein This equall regard in case of Witch-craft ought to bee carefully ballanced without which vaine and vnstable men shall euer at their lust and pleasure vpon affections and passions be priuiledged with impunity to lay vniust imputations and to vse wrongfull violence and oppression beyond all equitie or reason When therefore men that are prudent iudicious and able to discerne doe first aduisedly vpon good ground and reason adiudge a supernaturall act euidently done or at least worthy to be suspected secondly shall by iust and reasonable proofe or at least liuely and faire presumption detect the contract affection or consent of any man in that act then and not before is the accusation inquisition and inditement of Witch-craft against any man equall and iust For since a supernaturall worke can be truely and simply no act of a naturall man and is the immediate hand and power of a Diuell as is formerly prooued it is the mans consent contract and couenant alone in the act with the Diuell that being detected and discouered doth infallibly and essentially prooue him a Witch and not the act itselfe These obseruations and considerations first necessarily prefixed let vs now proceed vnto the two former propounded experiments of the miraculous detection of Witches It is necessarily true that it can solely proceed from a supernaturall power that the bewitched are inabled in their traunces to fore-tell the sequell of the supposed Witches touch likewise that the nominated Witch shall accordingly by her touch immediately free and dispossesse the Sicke or the bewitched of their agonies It is as necessarily true also that it can solely proceed from a supernaturall power that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected Witch her present speech and actions in farre distant places and the like but whether these miraculous Reuelations with their answerable euents ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger pointed out and noted as also whether they proceede of God or of the Diuell is very materiall to examine and consider If they proceede from God their end their extraordinary necessitie and vse bent solely vnto the immediate speciall glory or extraordinary glorification of God therein will euidently declare What more extraordinary glorification of God can be pretended in the needfulnesse of a miraculous detection of Witch-craft then of any other sinne committed as immediately against God and with as high an hand Witch-craft is indeed one kinde of horrid renunciation and forsaking of God but there are many more kinds much more hellish then this secret and concealed defection as the open cursings wilfull blasphemings and spitefull railings vpon God euen vnto his face professed hatred and contempt of God Among many Offendors in these kindes after their owne long prouoking continuance therein and Almighty God his vnspeakeable long suffering and patience some few sometimes haue been made hideous spectacles and examples vnto the rest of the infinite power and iustice of God his vnsufferable displeasure indignation and direfull reuenging wrath In this number was for some time Nebuchadneser and Pharaoh King of Egypt and in later times Iulian the Apostata and others the like Many other as high Blasphemers and despisers of God notwithstanding haue been permitted to escape any such miraculous punishments or fearefull notorious exposings vnto the worlds view Rabshakeh railing on the liuing God in the open view and hearing of the men of Israel and Olofernes denying the God of heauen were not miraculously or by any immediate hand of God smitten but were suffered to grow on vntill their haruest of confusion was ripe That high degree of blasphemie against the Sonne of the liuing God hanging vpon the Crosse for the sinnes of mankinde committed by the cruell and hard-hearted Iewes in scorning scoffing and spitefull derision both of God in heauen Math. 27 verse 43. and also of the eternall Sauiour of the world descended from heauen was not by God then extraordinarily reuenged as the incomparable greatnesse of the sinne might seeme to require but was in Almighty God his iust iudgement suffered vntill in the due time their owne execrations and cursings of themselues and their posterity thereby to hasten and purchase the effusion of that holy innocent bloud did fall vpon them so heauily that their whole Nation People and Kingdome became extirpate vile and vagabond for euer vpon the face of the earth It is recorded in the Reuelation chap. 13. verse 5 6 7. concerning the Beast that he opened his mouth vnto blasphemy against God his Tabernacle and the Saints that he spake great mighty blasphemies yet power was giuen vnto him to continue and preuaile
not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let me intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto that other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall Hereto is truely answered that since the nature and power of Spirits is vnknowne vnto man as all things supernaturall and can bee and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature otherwise then obseruing how farre it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and naturall and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer And that this also is the same way direction which the holy Scripture it selfe doeth intend for the discouery of witches and their sentensing is manifest Num. 39. 30. Deut. 17. 6. and 19. 15. Matth. 18. 16. Iohn 8. 17. 2. Corinth 13. 1. Hebr. 10. 28. In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary tryall of Witch-craft then that which is common vnto all other detections of trueth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meant by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunarie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference
his power therein be not necessarily thence collected Concerning the taking the body of our Sauiour and setting it vpon a pinacle of the Temple I will not vrge but do conclude vpon my former reasons sufficiently and necessarily that the Diuell where God himselfe doth not countermaund or prohibite him hath power to dispose and transport our naturall â—odies I will not cite a multitude of Authors herein and from them borrow needlesse examples As some may bee true so I doe not beleeue all and very few I wish trusted where the proofe doth not manifestly exceede all exception I conclude that it is possible that sometimes the supernaturall power of the Diuell in this kinde as in other before mentioned may appeare vnto outward sense manifest and the Witch or Sorcerer be found a voluntarie with him And as is said of this kinde so may be said of many more besides those before mentioned Concerning the manifest supernaturall workes done by Charmers who is ignorant To omit the histories of Medea and Circe those old famous Hags who were seene by charmes immediately to cause graine to wither vpon the ground the current of waters to stand still the streame to runne backe against the course ten pests raine thunder windes to rise and fall at their word and command for an assured testimonie of the true and reall harmes which Charmers manifestly vnto outward view and sense did vnto the ancient world is as yet extant so many hundreths of yeares the Law of the twelue Romane Tables wherein was a Decree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers Alienas Segetes ne incantato saith the Law Alienas Segetes in-cantando ne pellexeris that is Let no man charme his neighbours graine Let no man by charmes and incantations carry away or transport anothers graine There are many other true reports and records of other wonderfull works and supernaturall feates all alike offered vnto the outward sence There inumeration or citation is not further needfull It is sufficient whatsoeuer or how many soeuer they be that they are workes supernaturall that they are manifest to sense that they are of the Diuell and that the Witch or Sorcerer doth manifest his guilt therein by voluntary presenting himselfe therein by manifest vndertaking any part or office in the performance or by promising and according to promise causing to come to passe The reason is infallible He that doth vndertake voluntarily doth present himselfe and doth promise and according to promise cause to be performed that which is in anothers power and impossible vnto himselfe doth thereby necessarily and vnanswerably prooue himselfe to haue an interest a power a contract with that other which for any may to haue with the Diuell is society with Diuels which is Witch craft and Sorcerie And thus hath beene declared how the supernatuall workes of the Diuell and Sorcerers may be manifest to the outward sense and the true testimony thereof An obiection here may be made that many of the former workes may seeme manifest to the sense which indeed and truth are deceits of the imagination and illusion and therefore there can be no such certainty vnto the outward sense It is truely answered He that wanteth so much true iudgement as to distinguish when he doth see a certaine true obiect offered vnto his sight from without and when he is incountred onely with a resemblance there of from within his fancie and imagination is diseased in body or minde or both and therefore is no competent Iudge or witnesse in these or any other weighty affaires For that is in health of body and in the outward organes and instruments of sense and sound in his reason iudgement and vnderstanding though sometime the fogge and mist of deceiued sense or fancy ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it wil recouer his light and true splendor againe and truth will shine more excellently in the end out of that darknesse This is very liuely seene in the example of S. Peter Acts 12. verse 10. 12. who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was really deliuered out of prison by an Angel of God If men could not certainly discerne betweene that which they doe really see and that they falsely imagine in visions dreames and fancie then were the life of man most miserable there could be no certainty of truth no excelling in knowledge or vnderstanding All men should be a like vnable to distinguish whether we liue in dreames onely or in wakeful deed But the certaine knowledge which God hath giuen vnto mankinde in so infinite kindes and measures doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie There remaineth as yet another doubt which is how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby howsoeuer by the former examples it doth so seeme It is true that a Spirit and a Spirituall worke simply in it selfe in the owne nature and substance cannot be seene by any bodily eyes or be deprehended by any outward sense Notwithstanding as they doe mixe themselues with bodily substances which are subiect to sense by accident Spirits and spirituall operations are certainly tryed and discouered euen vnto sense For how is it possible that a Spirit should mixe it selfe in corporall things but the discrepant nature thereof and mighty difference must produce and beget some great apparent alteration which alteration being beyond the wonted nature of the one doth prooue another superiour nature in the other For illustration hereof let vs borrow an instance from one of the forenamed manifest Sorceries Water is turned into blood by a Spirituall power The eye doth manifestly see the water and as apparently after see the blood and is a true and vndeceined witnesse of both Reason and common sense doe know the transmutation to proceede from an inuisible power which appearing in visible bodies is by them apart seene and doth detect an inuifible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuifible and spirituall things may by those things which are visible and bodily be conceiued and discerned the holy Scripture doth witnesse in these words of Saint Paul Rom. 1. 20 The inuisible things of God saith he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demanded since it is the propertie of the Diuell in his seeming miraculous contriuements and actions though a limited and finite obiect
any act tending vnto the promoting thereof by his conniuing willingly concealing or silence For as in case of Treason Murther Fellonie whosoeuer permitteth or admitteth any of those crimes 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 contracteth 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 befriend aide or conniue◠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
haue beene cured by enchaunted Spels and words and Magicke skill doeth plentifully witnesse The most ancient father of all Physicke and Physicions the incomparable worthy founder of Method and Art Hippocrates Dioscorides Theophrastus with other succeeding Ancients doe generally all acknowledge the force and power of Magicall curation Galen in his younger time gaue no credit thereto but in the more aged experience of right obseruation he doeth acknowledge it I will not stuffe this small Treatise with the particular citation of euery Author Later Physicians also of the best and most choise note doe herein with former ages consent and concurre and experience doeth confirme trueth in both Whosoeuer is acquainted with bookes and reading shall euery where meete a world of the wonders of cures by wordes by lookes by signes by figures by characters and ceremonious rites As what the practise of former ages hath beene is manifest so what our age and later time doeth herein afford is almost no where in this kingdome obscure The neerest vnto that impudence which herein this our time doeth produce and set foorth is that history of a Germane Witch reported in the Malleus Maleficarum There was as the Author of that worke saith sometime a Sorceresse in Germany who vsually cured not onely all that were bewitched but all kinde of diseased people so farre beyond all power or course of Art and Nature and with such facility that all vse of the Art of Physicke or of Physicions was altogether for a time neglected and forsaken while people from all Countries both neere and remote in such numbers and frequence resorted vnto her that the Gouernour of that Countrey imposing vpon euery man one penny that resorted vnto her thereby raised himselfe a mighty treasure What others among the most ancient Authors that are not Physicians doe publish concerning the power of incantations in the curing of diseases is needlesse to write Hee that hath read any few lines of old Homer or of diuers other aged Poets shall finde plentifull record hereof Herodotus is not silent herein But to omit all their needlesse testimonies Physicians of these last times of the most eminent note and worth whose pennes are yet scarce drie doe witnesse the trueth hereof from their owne knowledge sight and experience Aboue the rest Fernelius de Abditis rerum causis is worthy any mans paines or view Let vs now lastly see what may bee collected out of the booke of God concerning the power of the Diuell in curing diseases from whom all these inferiour Agents Witches and Sorcerers doe deriue their power and skill If it bee in his power where God doeth permit to induce diseases it must needes bee in his power to cease or calme diseases because both causing and curing consist in the vertue and force of the same meanes Hee therefore that knoweth how and by what cause the disease is induced doeth necessarily vnderstand that by the remouall of that cause it is cured and according to that rule can equally as well by remouall of that cause cure as by the induction of the cause bring sickenesse For this reason it is a maxime in Physicke infallible that he is the most excellent Physician who knoweth best the causes of diseases and who vpon the knowledge of their true causes doeth found the right method of their curation That the Diuell doeth both know the causes of diseases and also how by them to procure and produce diseases is manifest by the History of Iob vpon whom he brought that grieuous generall botch and byle ouer all his body Iob chap. 2. verse 7. That hee did this by the force of causes in nature must needes bee euident First because hee is a creature and subiect and limited by nature vnto and within her lists and therefore is not able absolutely and simply without causes and meanes in nature to produce any effects in nature although our ignorance of his power and knowledge because it so farre excelleth our power or nature doeth call all his workes iustly supernaturall Secondly for that byles and botches are knowne naturall diseases and therefore had naturall causes although haply vnknowne to any man and beyond the nature of knowledge or skill in man These reasons of the Diuels impossibilitie to worke those effects without nature are thus yet more briefly and cleerely made infallible Of nothing simply to produce any thing vnto a true being and existence is the sole and proper worke of any infinite Creator and impossible vnto any creature Therefore the Diuell being a creature could not bring those diseases vpon Job but by created meanes preexisting in created nature in which he is contained and limited And thus much concerning that kinde of Witch and Sorcerer which is enquired at concerning the curing and issue of diseases which we will conclude with this note that all learned men of the best experience haue obserued that in those cures by Witches and Sorcerers the Diuell hath neuer perfectly healed but for a time or else where hee hath seemed most perfectly to cure it hath beene for a reseruation of the body by him cured vnto a greater and further mischiefe in time to succeede Besides this kinde of Witch by meanes vnknowne to man or by a supernaturall vertue in knowne meanes aboue and beyond their nature vndertaking to cure the sicke or to foretell the euent and issues of diseases there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons as are bewitched or possessed by the Diuell This kinde is not obscure at this day swarming in the Kingdome whereof no man can bee ignorant who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men and wise-women so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched But it may bee obiected that many of these two last mentioned sorts are rather deceiuers and Impostors onely who by an opinion of this power and not by any reall power herein doe deceiue seduce and beguile the people This cannot in some be denied notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of Witches vnder pretense thereof whereby it shall euer continue in this shape neglected or vnspied I will both briefely giue satisfaction how the one may bee distinguished from the other and also declare how men ceasing to enquire at Diuels and Witches or Impostors may learne to enquire of their God alone and by the light of nature and reason which hee hath giuen vnto them in his feare with his allowance and approbation more truely and certainely informe themselues CHAP. IX Of Wizards and Impostors how they differ from Witches HOw Witch craft in diuers kinds may according to euidence of reason be detected hath beene before made manifest How imposture may be discouered sense there is so good vse
light of reason which God and Nature hath giuen man to walke withall in the darke pilgrimage of this life a depriuation of due remedies which God hath allowed while beguiled with vaine and foolish opinion with wilfull blindnesse they worthily esteeme not nor will expect his grace and fauour therein Assuredly he that doth giue vp himselfe to become a prey to folly and illusion and led by deceiuers headlong into confused vniustifiable vnwarranted and inhibited explorations and trials doth forsake the guidance and vse of right reason and in stead thereof is intemperately distracted with impatience of expectation of due respect and esteeme of Gods ordinance and allowance in his ordinary meanes may iustly feare that God hath decreed and determined not onely to dispoile him of that common blessing which he hath promised to all that duely seeke and rightly vse his allowed meanes but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein except his speciall and extraordinary diuine grace in time reduce his dangerous steps For certainly he vnto whose blinded eyes God doth offer so great mercy and fauour as is plainly euident in all his ordained ordinary meanes vnto euery good that befalleth man in this life and with thankfulnesse cannot or will not behold it when it is laid at his vnthankfull feete is in a desperate way of a lethargicall disposition or senselesse memory and obliuion both of his reason and of himselfe and of Gods mercifull goodnesse towards him And thus the vglinesse of imposture both by the description thereof and also by example doth appeare wherein may be first seene how they that trust thereto doe forsake God themselues and their owne common sense and reason and giue themselues to be swallowed vp of lying and illusion Secondly in the whole course of imposture it selfe is seene the continuall practise of mercilesse impietie the vsuall wrong of the afflicted the belying of truth the deceiuing the miserable the depriuation of the sicke of the vse of due remedies and meanes which God hath made and blessed vnto men that with praise vnto his name patience and due dependance vpon his prouidence therein can be contented to seeke and expect the likely and hopefull issue thereof in vsuall course of nature Lastly may be collected and obserued the vse and necessitie of distinction betweene Imposture and Witch-craft namely that the odious and abominable sinne of Witch-craft be not suffered to continue vnregarded or neglected vnder the colour of vaine Imposture and that the Diuell be not suffered to liue amongst vs too commonly and too openly in the coate and habite of a foolish Impostor or Iuggler For certainely nothing doth more hood-winke the through discouery of Sorcerers then remissenesse and omission of inquisition and castigation of Impostors out of whose leauen no doubt but diligent animaduersion might oft-times boult out many a subtill and concealed Witch CHAP. X. How men may by reason and nature be satisfied concerning such sicke persons as are indeede and truly bewitched IT followeth now according to promise briefely to point vnto direction how men leauing to inquire at Witches and Sorcerers and Impostors concerning the sick supposed to be bewitched may inquire and be better satisfied by the light of Reason which God hath giuen vnto them Reason doth detect the sicke to be afflicted by the immediate supernaturall power of the Diuell two wayes The first way is by such things as are subiect and manifest vnto the learned Physicion onely the second is by such things as are subiect and manifest vnto a vulgar view Those things which are manifest vnto the Physition alone are of two sorts The first is when in the likenesse and similitude of a disease the secret working of a supernaturall power doth hide it selfe hauing no cause or possbilitie of being in that kinde or nature The second is when naturall remedies or meanes according vnto Art and due discretion applyed doe extraordinarily or miraculously either lose their manifest ineuitable nature vse and operation or else produce effects and consequences against or aboue their nature the impossibilitie of either of these in vsuall or ordinarie course of nature doth certainely prooue an infallibilitie of a superiour nature which assuredly therefore must needs be either Diuine or Diabolicall This conclusion concerning the infallibilitie of a supernaturall mouer from the like assumption the learned and worthy preseruer of reuerent antiquitie Master Camden in his description of Cheshire hath truely inferred vpon the miraculous prelusions and presages euer and prepetually forerunning the death of the heyres of the house or family of the Briertons These and such like things saith he are done either by the holy tuteler Angels of men or else by Diuels who by Gods permission mightily shew their power in this inferiour world Whensoeuer therefore the Physition shall truly discouer a manifest transcending power manner or motion in any supposed disease there is an vndoubted conclusion of the Author Where likewise remedies finde concomitances or consequences contrary to their nature or such as neuer were nor euer can be contingent in course of nature this assumption truiy granted doth inuincibly inferre a transcendent force and vertue therein neuer to be denied The Demonstration hereof is euident A proper cause is certainely knowne where is detected his proper effect Ergo where is effected ought supernaturall there is infallibly discouered a supernaturall cause Thus how diseases and the wonderfull accidents which oft happen in diseases may be by the Physicion detected according vnto the rule of reason whether induced by the Diuell or no is briefely pointed at How the guilt of any man therein with the Diuel which doth onely conuince a Witch may and ought appeare hath beene before declared and shall likewise hereafter be further made cleare It will not now be immateriall or vnprofitable for confirmation illustration and better proofe of those two waies which are distinguished to be onely subiect and manifest vnto the Physicion in the detection of the secret workes of Diuels and Witches in diseases to produce one or two examples of both Concerning the first Fernelius in his 2. booke De Abd. Rer. causis chap. 16. deliuereth a history of a yong man of a noble family who was by a violent convulsion in an extraordinary manner long time tormented Diuers learned Physicions remained long time doubting and vnsatisfied both in the cause of this disease as also of the seate or place where the cause with any sufficient reason might be iudged setled Behold very pregnant inducements of the finger of the Diuell moouing in the disease One was the incredible velocitie of motion in the diseased impossible vnto the force of man the other was for that in all the fits and convulsions though very strong and vehement his sense and vnderstanding remained in the diseased perfect and nothing obscured or interrupted which in convulsions according vnto naturall causes was neuer seene and is impossible The
force of these reasons to euince the presidence of the Diuell in the manner and motion of the fore-named disease the Diuell himselfe did shortly after iustifie declaring and professing himselfe the Author thereof in plainly expressed words In the sore-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 then 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 illustation hereof I will giue one materiall instance fitting our present time that shall apertly without exception manifest the distinction of both these kinds there with 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
Deut. 16. 21. where he forbiddeth so much as the planting of any groues of trees neere his Altar because it was the custome inuention manner and resemblance of Idolaters As in case of Idolatrie so in case of Witch-craft which is likewise a kinde of Idolatry because the worship of Diuels Almightie God in those places of holy Writ where he publisheth and proclaimeth his high displeasure against Witches and Sorcerers with that abominable sinne it selfe doth also condemne as abominable First in generall all kinde of shew of affection liking inclination or respect thereof Secondly any customes fashions rites ceremonies superstitions or gestures from thence deriued or belonging thereto The first is manifest Leuit. 19. verse 31. There the Prophet from their God Iehouah doth charge his people that they doe not so much as turne toward or decline toward Sorcerers or South-sayers vouchsafe to aske any question or to respect them and Leuit. 20. verse 6. he giueth iudgement and sentence of death against that soule that doth but turne or looke toward them The second is likewise manifest Isaiah 8. verse 19. where Almightie God noteth the superstitious peepings whisperings and mutterings of Sorcerers and according to those gestures doth with reproch terme them whisperers mutterers and peepers and Deut. 18. verse 10 11. he rehearseth their mumblings and charmings and their superstitious marking the flying of fowles and Leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times If then Almightie God be so strict that he will not endure or tolerate so much as a friendly looking toward Sorcerers the least respect giuen vnto them or so much as a demand of a question at their hands any inclination toward them any their ceremonies rites or superstitions yea so small a matter as their very outward gestures how can religious zeale or the duty of man toward God his Creator esteeme any of these or the like or the least of them lesse then sufficient matter of probable doubt presumption religious iealousie and suspicion against such men as doe or dare presume to imitate to practise or vse them As the holy Scripture hath pointed out some few gestures manners and rites of Sorcerers for an example and light vnto all other of the same kinde so hath the daily obseruations of succeeding times added infinite more which haue doe and still may encrease multiply and be added and newly inuented and put on new different shapes and fashions according to the fancie of the contractors therein which are the Diuell and man possessed by him in whose powers and will according to the nature qualitie and conditions of their contract dependeth and consisteth the variation or innouation of ceremonious rites For this cause among Authors and records both of elder and later times wee reade of such diuersities and numbers of superstitious litations dedications performances and a diabolicall solemnities As therefore we haue manifested such superstitious rites ceremonies and gestures of Sorcerers as the holy Scripture hath noted and deciphered so let vs propound some other by after-times and other Authors obserued Some haue vsed in their intention or execution of their Diabolicall workes or in the way of prelusion one kinde of ceremonious homage and some another Some doe neuer attempt nor enterprise a Diabolicall execution but with mumblings whisperings and secret sounds and words heard grumbling in their mouthes as Theophrastus in his 9. booke of herbes and plants doth witnesse concerning certaine Magicians in gathering Helleborus and Mandragora and as is likewise vndoubtedly discouered by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes and vnto letters characters words sillables and sentences superstitiously pronounced Galen writeth that a certaine Sorcerer by vttering and muttering but one word immediately killed or caused to dye a Serpent or Scorpion Beniuenius in his booke de Abd. morb caus affirmeth That some kinde of people haue beene obserued to doe hurt and to surprise others by vsing only certaine sacred and holy words It is apparent likewise that others haue accomplished their diuelish ends by apparitions shapes or figures raised or coniured into glasses as Fernelius an eye-witnesse in his booke de Abdit rer caus doth publish Some receiue power and vertue from the Diuell vnto their Diabolicall preparations by certaine inchanted hearbes or medicines which they mixe and gather sometimes with brasse hookes sometimes by Moone-shine in the night sometimes with their feete bare and naked and their bodies clothed with white shirts as Plinie reporteth Some are reported to obtaine of the Diuell their desired ends or workes by deliuering vnto the Diuell bonds or couenants written with their owne hands This Serres the French Chronicler doth report confessed by certaine Witches in the raigne of Henry the fourth And Mr. Fox in the life of Martin Luther doth make mention of a yong man who deliuered a bond vnto the Diuell vpon certaine conditions which bond was written with the yong mans owne blood and vpon his repentance and the earnest zealous prayer of the people vnto God in his behalfe was redeliuered and cast into the Church in the view and sight of the whole assembly there and then being Some deriue an effectuall vertue vnto their decreed Diuellish workes by hanging characters or papers about the necke as Plinie reporteth Some practise to bring their Diuelish ends vnto issue by coniured images and pictures of waxe golde earth or other matter as Thomas Aquinas in his booke de occultis Naturae witnesseth Holingshed page 534. doth chronicle the execution of certaine Traitours for conspiring the king of Englands death by Sorcerous and Magicall pictures of waxe The same author page 1271. doth report that in the twentith yeere of Queene ELIZABETH a figure-flinger as hee termeth him being suspected as a Coniurer or Witch sudainely dying there was found about him besides bookes of coniuration and other Sorcerous papers or Characters the picture of a man wrought out of Tynne Some late writers haue obserued that diuers Witches by such pictures haue caused the persons thereby represented secretly to languish and consume as was lately prooued against some late famous Witches of Yorke-shire and Lancaster by the testimonies beyond exception of witnesses not onely present but presidents in their tryall and arraignment Some execute their hellish intentions by infernall compositions drawne out of the bowels of dead and murthered Infants as Ioannes Baptist Porta in his booke de Magia naturali doth from his owne knowledge affirme and thereto the Malleus Maleficarum with others doe assent Some practise also Sorcery by tying knots as Sant Ierome testifieth in vita Hilarij concerning a priest of Aesculapius at Memphis Some practise Witch-craft by touching with the hand or finger onely as Biniuenius saith Some in their Sorcerous acts or coniurations vse partchment made of the skinne of Infants or children borne before their time as Serres reporteth from the confession of Witches in the time and raigne of Henry the