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
shall vndertake these supernaturall iuglings which are onely possible in the power of Spirits of the Diuell alone is thereby as truely conuinced to bee a Witch or Sorcerer as he that vndertaketh any of the former reall supernaturall workes or any other of the like kinde because they are both and all alike proper onely to the diuell and wherein man can haue no property or power but by and through him Let vs now then againe returne vnto the Diuels reall supernaturnall performances and workes vnto Sorcerers from whence by the way of answer vnto the former doubt concerning Pythagoras his supposed realty of being at once in two places we haue hitherto onely digressed It is written as a thing vsuall vnto many famous Magicians Sorcerers and Witches vnto the view and sight of some admitted spectators to raise resemblances of the dead which seemeth a thing vndoubted by the Witch of Endor raising Samuel the Prophet vnto Saul the King before mentioned In this kinde those famous and renowned Witches Medea and Circe in old and ancient times are reported to excell Hence among the Heathen had Necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp or raising the dead Later times haue not been behinde former times in the record of the like but to adde reason to inforce the truth of report herein I will answer an obiection which may bee made Whether in these apparitions there be onely illusion and imagination of some thing truely and really visible vnto the outward sense As touching the reall raising of the dead it is impossible vnto the limited power of the Diuell either in the substance of body or soule to reduce or bring the dead back into this world or life or sense againe because in death by the vnchangeable and vnalterable decree of God in his holy Writ the body returneth into dust from whence it came and the Soule to God who gaue it Notwithstanding since the outward shape and figure and proportion of any substance and not the substance it selfe or creature is the true and naturall obiect of the eye according to the Philosopher who truely saith Res non videntur sed rerum species that is the substances or things themselues are not offered nor come vnto the sight but only their shape and outward figure as also for that common sense and experience doe teach vs that it is a thing absurd and impossible that all those bodies and substances which in infinite number wee dayly see and behold really and materially in their corporall substances and dimensions should be contained in the small body of the eye for these causes I say it is possible according to reason that the Diuell in these supposed apparitions of the bodies and substances of dead men may present true reall and naturall obiects certaine and assured vnto the eye and sight if hee can onely present thereto the outward liuely pourtraitures and shapes of the substances or bodies though the bodies themselues be away That the Diuell can doe this is no doubt For if man by Art can vsually diuide the outward shapes and figures of creatures and substances from the substances and creatures themselues as is apparent by the looking glasse and the cunning Painter can in another borrowed substance separated from their true right and proper substance represent perfectly the true and liuely shape of men other creatures euen when they are not onely absent and remoued in farre distant places but when oft-times they haue many yeares beene swallowed of the graue why should it be thought impossible vnto the Diuell who certainely is more then exquisite Apelles excellent to offer and present vnto the eye likewise any true shape whatsoeuer If he can offer the true shape as is not to be doubted he doth offer a true and perfect obiect and therefore that which is truely and certainely manifest to sense although speech and the motion thereof without another visible bodie to sustaine it being impossible vnto shapes and pourtraitures drawne by men be things supernaturall and truely spirituall which doe therefore make it a worke proper vnto the Diuell And thus it is apparent that the supposed apparitions which the Diuell doth offer of dead men may be esteemed and reckoned among such supernaturall workes of diuels and Sorcerers as manifestly are brought to outward sense Now let vs turne to view some other kinds of the same workes of the same Authors It is reported by some Writers of worthy credit that the bodies of Sorcerers Witches haue bin really carried and locally remooued from on place into another by the diuell And of later times as Bartholomaeus de Spina doth witnesse the inquisitions haue condemned vnto perpetuall prison and their detained Witches who by their owne confession and others proofe haue by the Diuell been transported into so farre distant places in few houres that afterward it hath bin a trauell of many dayes by their owne naturall power to returne againe from whence they were manifestly by the diuell carried It is a thing likewise written and vulgarly receiued that Witches are oft-times seene bodily to haunt places fields houses graues and sepulchers in an vnusuall and miraculous manner and wondred fashion These things and infinite more whether true or no cannot be knowne but to him that doth himselfe behold and can from his owne sight auouch them really true and not imaginarie To performe some manner of asportation and locall translation of the bodies of Witches and Sorcerers it seemeth in reason a thing whereunto the Diuell is not vnable First for that it appeareth within the power of a Spirit by the history of the Prophet Habacuc whom the Angel carried by the hayre of the head out of Iudea into Babylon The naturall faculties and properties of a Spirit giuen in their creation and by their essentiall formes vnited vnto them the Diuell doth participate with all other Spirits whatsoeuer though in his fall from heauen he lost their true happinesse and perfect fruition in the face and fauour of God his Creator Secondly for that there are vndoubted examples in holy Scripture of the diuels power in the locall translation not onely of bodies inanimate as fire windes tempests houses as is apparent in the history of Iob and of animate bodies also or bodies of brute creatures as is euident in the heards of swine which he carried headlong into the Sea but likewise of the bodies of men as is cleere in the Gospel where it is said that the Diuell did cast the bodies of the possessed into the middest of the people If the Diuel could cast or carry their bodies the distance there expressed whatsoeuer or how little so euer it was it doth manifestly prooue his power in the locall motion of mens bodies although the full extent of 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
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
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 Malificarum 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 Author 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 and necessitie of the distinction thereof for the more perfect separating and setting a part of Witch-craft by it selfe wee will likewise briefly make manifest The Impostor is
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
which they are are risen from that which they were not Likewise these positions in Logicke Euery proposition is true or false affirmatiue or negatiue and extendeth generally vnto all vnder the same kinde or to some particulars or to a singular or is indefinite Likewise in Arithmaticke these One is no number one cannot be diuided or is indiuisible foure is more then two Likewise in Physike these Euery man is sicke or healthfull or a neuter Contraries are cured by contraries as heat by cooling cold by heating moysture by drying drynesse by moysting As in these named Sciences so in all other there are the like generall notions immediatly at the first view proouing themselues vnto the vnderstanding and euery man in common sense and reason immediatly consenteth vnto their truth and he that denieth it or seeketh proofe therof is esteemed iustly madde or voyd of reason There are other things also subiect vnto the vnderstanding onely which do not immediatly vpon the first view or consideration as the former proue themselues but are proued by others more cleere and euident then themselues as this proposition The motion of the heauens is not infinite This is not manifest vnto euery man at first view but requireth another more manifest then it selfe to make it manifest thus That which hath a certaine limitted course circumuolution and motion cannot be infinite but Astronomie for many thousands of yeares hath discouered the courses periods reuolutions and set perambulations of the heauens and therefore the motions of the heauens cannot be infinite It may here easily be obserued how the first position being vnable to proue it selfe another more manifest doth giue it light and doth deduce it vnto that which doth so immediately proue it selfe vnto common sense and reason and obseruation of all ages and times that no idiot can be ignorant or will deny it Thus hath bin manifested how some things are immediatly vnderstood in the very first consideration view some are proued by themselues some not proued by themselues but made euident by others As many things are in the former kinds seuerall maners manifested and euidently proued vnto reason sense or vnderstanding so are there many things neither by themselues nor by other euident neither to the vnderstanding and reason or to the outward sense at the first apparent but remaine ambiguous and doubtfull In these things certainty of knowledge by manifest proofe failing there remaineth no other refuge but prudent and artificial coniecture narrowly looking searching thorow probabilities vnto the neerest possibilitie of truth certainty Fom hence doe arise excellent vses and benefits vnto vnderstanding though not so farre forth ofttimes gained as is desired vnto all priuate ends yet so farre forth as maketh wise and vnderstanding men excell and shine before others Hence it commeth to passe that in doubtfull cases counsels and attempts one man is seene and knowne to ouershine an other as much as the glorious Sunne doth his ecclipsed sister the Moone Hence haue issued so many noble and heroike Vertues Sagacitie exquisitnesse of iudgement Prudence Art in the administration of high affaires For although in probabilities are no euident certainties yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety that it is almost equall vnto certainty and doth perswade and settle discreete resolution and disposition in all affaires In this consisteth the height the tope the som of Art and the perfection of all humane knowledge aboue or beyond which no man could euer soar or leuell By this light onely the former mentioned meanes failing is oft times gained much excellence of natural knowledge to man beyond and without which the eye and sight of knowledge in man is sealed vp his vnderstanding darkned and cannot know many hidden things And thus to him that rightly doth meditate and consider it is vndoubtedly cleere and certaine how the Creator and infinite Prince of all principles hath founded the beginning end the power and posse of all knowledge vppon one of the former waies of inuestigation beside which there is no naturall knowledge to be expected Philosophie as yet neuer found other waies vnto that infinite number of all Arts and Sciences so admirably flourishing thorow so many ages of the world For this cause the most excellent prime Philosopher Aristotle reiecteth whatsoeuer cānot be found by Sense or proued by reason as spurious Likewise Ptolomie hath bounded the true Art of Astronomie within satum Physicum within a necessitie in Nature and to distinguish it from superstition wherwith curiositie vsually defileth or intangleth it doth limit it intra conuenientem naturae modum that is within proportion and measure answerable to Reason and Nature For this cause also all true Philosophers haue determined the two onely instruments of all true Arts to bee Reason and experience which Galen doth call the two legges whereupon the Art of Physike doth consist And therefore in the second chapter of his Finitiones medicae he saith Optimus is est Medicus qui omnia in Medicina recta agit ratione that is hee who doth all things in his subiect of Physike according to right rule of reason is the most excellent Physicion From hence also all true Artists haue defined Art to bee Habitus cum ratione factiuus that is a settled habilitie and promptnesse of action and operation according to reason Vpon this ground others haue built other true rules and obseruations concerning true and lawfull Arts. Therefore saith Galen ars non est ex ijs quorum neutiquam est potestas Isagog chap. 5. that is Art is not of such things as cannot be accomplished Which is worthy noting to distinguish prestigious and supposed Arts from true Art To this others likewise haue added another obseruation that is that Art is imployed about such things as are in reason profitable and not vaine So saith Scaliger exercit 37 Sect. 31. Ars non est de rebus inutilibus It is yet further obserued vpon the same ground that true Art doeth not confound or cloud it selfe in mists but reduceth vnto order light and reason things dissipate confused and out of order and reason as Cicero affirmeth Ars res diuulsas dissolutasque conglutinat ratione quadam constringit Vpon the same grounds diuers renowmed common weales haue expelled all false and forged Arts as Necromancy Aeromancy Geomancy with other sortiligous Diuinations Vpon the same reasons diuers Emperors Kings Kingdomes and Lawes haue exploded censured and condemned all such as vnder pretext of the wholesome Arts of Astronomy Mathematikes and the like haue runne into foolish curiosities impostures and deceitfull practises Iustinian the Roman Law-giuer and Emperour his lawes are extant to this purpose Likewise Tiberius his Decrees for the expulsion of counterfeit Mathematicians and Magicians And Vlpian in his booke de Mathematicis Maleficis testifieth the publication of their goods and their inhibition by the Emperours from communion with other Citizens so
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 bodies 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 tempests 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 thereof 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 vndeceiued 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 inuisible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuisible 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 creature of God yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall
what Henry of Monmouth should winne which was Henry the fift Henry of Windsor should lose which was Henry the sixt and his sonne as it after came truely to passe These things as I said before doe necessarily inferre a power farre superiour vnto the power of man and therefore prooue their voluntarie vndertakers Witches or Sorcerers This doeth Binsfeldius in his Tract de Malef. confessionis confidently affirme in these words Referri non possunt ad causas naturales sed ad Daemonas hi effectus nempe response dare de occultis ferri per verem per loca remotissima That is these things can haue no relation vnto naturall causes namely to giue answere vnto things hidden from man to flie in the ayre and the like but are to be attributed vnto the power of the Diuell or Diuels But here may bee obiected that since it is said by God himselfe that no man ought to aske of any other Spirit but of God alone things hidden and vnreuealed to men Isa 8. verse 19. before alleadged and since for that cause it is not to be doubted that many things may be reuealed by God vnto men for this cause and reason I say it may be deemed and obiected that some of the former reuelations and prophecies may bee free from the imputation of Witch-craft and Sorcery It is vnanswerably answered to this obiection First that all the reuelations and prophecies which are of God are euer published by Prophets men of God immediately called by God himselfe vnto those functions and places Secondly those vessels and seruants of God which are the publishers of Gods reuelations or pophecies doe euer auouch and openly professe God himselfe to bee Author thereof from whom they onely claime and openly proclaime their immediate and expresse warrant and Commission as appeareth by all the prefixions of their prophecies Thus saith the Lord The Word of the Lord The burden of the Lord The reuelation of Iesus Christ and the like Thirdly the reuelations and prophecies which are thus deriued and sent from God carry in themselues some manifest stampe of their authority and power from God in some fruites or effects correspondent and answerable to the nature will and pleasure of God and are directly and originally bent and intended vnto the glory of God and the publike weale and good of his Church and people By these notes and infallible markes of Gods holy prophecies and reuelations may bee euidently discerned a cleere difference and distinction thereof from diuellish predictions and Sorcerous Prognostications which therefore cannot shrowde or hide themselues vnder colour or pretense thereof being duely and rightly expended It may bee yet further obiected that some learned and truely religious seruants of God though no publike Ministers of Propheticall functions or callings haue had sometimes their speciall reuelations of some particular things in which it were not onely manifestly iniurious but plainly extremely ridiculous to accompt them Witches It is true and cannot be denyed that Almighty God sometimes by dreames sometimes by secret prodigies doeth admonish some his priuate seruants good and holy men of some things to come for their owne priuate and retired reformation information or better preparation not for prophane or trifling ends or vses but that any prophecies or reuelations can be of God that are obscurely whispred or cast abroad for such vses by any vnwarranted or prophane Authors without any manifest warrant Commission or authoritie from God in the vpright iudgement of all men that truely worship and feare the true God the God of hostes is much irreligion and prophane credulitie to auouch or affirme Nay it is altogether contrary and contradictory and therefore impossible to God his miraculous reuelations visions and prophecies ordinarily or commonly to serue or waite vpon the ordinary ends or vses of priuate men since all true miracles and miraculous reuelations are euer in their proper nature and true end solely attendant vpon God his immediate command and Word vnto his extraordinary workes To make it therefore ordinary or a thing common or of customary practice to foretell or giue prediction of things to come must necessarily proceede from the Diuell since the gift of true prophesie and the Spirit of true reuelation is not subiected to the common or vsuall intentions of men neither can profit or commodity or sale bee made thereof by men at their pleasure as is not vnwonted with all the disciples of Simon Magus Sorcerers and Witches in their markets and faâ—res made of their prophecies and reuelations If then these whispered reuelations cannot bee of God then are they necessarily of the Diuell If they proceed from the Diuell then by an ineuitable conclusion those men are his instruments or organs by whom or through whom they originally flowe or are deriued vnto men and published It may be yet further obiected that in men possessed by the Diuell as were those men in the Gospel whose bodies the Diuell did really rend and teare in whom hee did roare and crie out whom hee cast into the middest of the people It may be I say obiected that in those possessed and the like there may be reuealed many things hidden from men without the imputation or iust opinion of Witch-craft or Sorcerie in them That this may bee is manifest in the Gospel where the Diuell in the possessed vttered wordes of knowledge then hidden from men but by extraordinary reuelation when hee acknowledged our Sauiour to bee Iesus the Sonne of the liuing God This could not in any possibilitie of mans reason bee knowne vnto the possessed because it was then but in part reuealed vnto the Disciples themselues who were as yet but learners themselues and Scholers of that Diuinitie neither had the naturall man or the world as yet so much as tasted or sauoured any notice thereof The like may bee obiected concerning those that are obsessed I call them obsessed in whose bodies outwardly appearing no extraordinarie signes or tokens of the Diuels corporall presidence or residence in them as was in the possessed manifest yet are their mindes vnderstanding wils and reason palpably obserued to bee besieged captiued and inchanted by an extraordinary and more then naturall or rather an infernall inuasion of the Diuels illusions for the magnifying and aduancing whereof the Diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations by or through the obsessed deliuered From these obiections both concerning the possessed and also the obsessed doeth issue a necessary sequell that prophecies and reuelations are not alwayes inseparable testimonies of a Witch It is truely hereto answered that solely and simply reuelations are not sufficient euidences or conuictions of a Witch or Sorcerer but with difference and distinction Supernaturall reuelations vnrequiredly transfused and transferred by the Diuell doe not prooue the persons in whom they are found to bee their owne free or desirous Agents in consent therein but rather properly and truely the Diuels Patients and therefore
vndoubtedly issuing from Witches and Sorcerers and are certaine and demonstratiue proofes and euidences of Witch-craft and Sorcery in whom they are originally first detected And thus how Reason doth cull and draw forth a Witch or Sorcerer hath euidently beene cleared and declared CHAP. VIII Of diuers kindes and manners wherein Sorcerers and Witches receiue knowledge from Spirits AS Almightie God hath out of the Text before mentioned Isaiah 8. in generall made euident who is infallibly a Witch or Sorcerer so hath he in other places of Scripture manifested some of their seuerall kinds according to the different shapes and formes in which they doe enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none bee found amongst you that vseth Witch-craft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues Let none be found among you saith the Prophet that vseth Witch-craft and immediatly after doth adde those particular formes in which they enquire A regarder of times a marker of the flying of fowles a Charmer a Sooth-sayer or that asketh counsell of the dead As therefore before we prooued that the infallible true note of a Witch in generall and in common vnto all Witches and Sorcerers of what kinde so euer is to be enquired at in things hidden from men as is likewise by those words of Saul apparent Sam. 1. chap. 28. verse 7. Seeke mee a woman that hath a familiar Spirit that I may goe to her and aske of her so here in this text are reckoned vp some of their seuerall shapes by which in true and sound reason and the due consequent thereof we may consider and collect many other though not here numbred or mentioned For since the common and inseparable signe or marke of Witches is certainely made knowne to bee the practise of reuealing vnto men that enquire those things which are hidden from men and onely reuealed by Spirits it followeth by necessarie consequent that not onely those which are here specially nominated in that shape of marking of the flying of fowles or of charming or of raising the dead but all other whatsoeuer in what other shape so euer that is hath or can be deuised that shall be found to practise or vndertake to be enquired at and to giue answer and reuelation of things separated from the knowledge of man and which God hath hidden from men and therefore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kinds here named are according to the generall note of a Witch to be iudged Witches and Sorcerers For as the holy Scripture hath nominated and pointed out vnto vs some few kinds as a light onely vnto all the rest so may common experience by these bring others vnto our view and all ages haue vpon the records of time and Historie left vnto succeeding posteritie many shapes more of memorable and famous Witches not onely in these shapes and formes shrowded which are here mentioned but in many other Besides those kinds therefore which here the holy Scripture hath nominated let vs take a short view of some other which are in other shapes found since all are in their common kinde and nature the same It is no strange thing that in the shape and vnder the pretense of Astrologie some men haue hidden sorcerous practise and performing vnder the colour thereof such things as were onely in the power of Spirits haue thereby cleerely manifested that they deriued and borrowed them of Spirits Saxo Grammaticus in his historie de rebus Danicis doth make mention of a sort of Wizards who would vndertake for gaine to foretell the certaine state and constitution of weather to come so assuredly that they would vsually sell vnto Marchants prosperous and fortunate windes when by aduerse and opposite gales they were deteyned from their intended voyage This kinde of Sorcerer may very rightly be referred vnto that which in Deuter. 18. verse 10. is noted by a regarder of times which perhaps may also not vnaptly be vnderstood a Magicall Astrologer His performance aboue the nature and power of his Art of that which is onely in the power of a Spirit doth both detect the Diuell to be chiefe Author of the workes and the other to be also guilty to the worke That the professors of Astrologie haue in former ages vnto Astrologie ioyned this diuellish skill and custome as also other kinds of Diabolicall Diuinations plainely doth appeare First by the word of God Daniel 2. verse 2. wherewith the Astrologers the Caldeans Magicians Sorcerers and Enchanters are conioyned Secondly it doth appeare by the Lawes which by the Romane Emperours were prouided against them ioyntly together with Caldeans Magicians and Southsayers The words of one ancient Law are Nemo Aruspicem consulat aut Mathematicum nemo Ariolum Caldeum Magum that is let it be enacted or ordered that no man aske counsell of a South-sayer a Mathematician an Astrologer a Caldean a Magician Dion in the 27. booke of Historie doth make mention of Astrologers who by diuellish skill practised and vsed to send the Diuell to present dreames vnto men in their sleepe for which cause Tiberius the Emperour reuenged himselfe vpon such Astrologers though otherwise himselfe a great friend and louer of Astrologie Sir Christopher Heydon in his defence of iudiciall Astrologie doth out of Osiander recite this distinction of Astrologie Astrologia pura quae nihil habet de Magia that is Astrologie that is not mixed nor intermedleth with Magicke Whereby is necessarily concluded that Astrology may be and sometimes is impure and defiled with Magicke and Sorcerie In other places of the same worke he maketh a difference betweene Astrologers simply and such as with Astrologie ioyned Magicke And out of Brentius he reciteth these words Non negat Hierimias eam partem Astrologiae quae sequitur manifestas naturae rationes that is the Prophet Ieremy doth not deny or condemne that part of Astrologie which is guided by manifest reason or cause in nature Hereby then is vnauoidably concluded that the Prophet of God condemneth that part of Astrologie which exceedeth causes and reason in nature and that necessarily must needs be Sorcery and Magicke As it is not obscure that some men vnder the colour of Astrologie haue practised Magicke and Sorcery so is it no lesse euident that many others vnder the pretense of aduising and counselling in Physicke For curation or Prognostication of diseases haue likewise exercised the same diuellish practise That this hath beene no new vpstart custome the multitude of diseases which ancient times doe register to 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
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 truly 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. cansis 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
offering themselues to plaine and open viewe These like accidents Beninenius Wierus Codronchius and others also euen in in our time and countrey haue published to haue been seene by themselues Some other sicke persons haue in the time of the exacerbations of their fits spoken languages knowingly and vnderstandingly which in former time they did neuer knowe nor could afterward know againe as Fernelius a learned Physition and beyond exception worthy credit doth witnesse concerning a Sicke man knowne to himselfe Some Sicke men also haue reuealed and declared words gestures actions done in farre distant places euen in the very time and moment of their acting doing and vttering as I haue knowne my selfe in some and as is testified likewise to haue beene heard knowne and seene by diuers witnesses worthy credit in our country in diuers bewitched Sicke people As these examples are manifest to any beholder which shall at any time happen to view them so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious Physicion and all doe therefore certainely detect and prooue a supernaturall Author cause or vertue because they are manifest supernaturall effects Thus haue we pointed out briefely the detection of the bewitched Sicke both by learned Reason proper vnto the iudicious Physicion and also by common sense and reason in all men If men more at large please to exercise themselues in due consideration and proofe hereof they shall finde more certaine and sound satisfaction and fruit with the blessing and allowance of God then can issue out of the mouthes of Sorcerers and Witches which God hath cursed and disallowed and in whose hearts and mouthes the Diuell is oft a lying Spirit It hath been briefely and yet sufficiently herein proued that Almightie God hath giuen vnto Reason light whereby reasonable temperate and sober minds through circumspect care and diligence may see and behold whatsoeuer is truely possible or iust for man to know with the fauour and allowance of Gods grace in the detection and discouery of the bewitched Sicke Whosoeuer therefore shall contemne or neglect this light and shall aske counsell of Diuels and Witches the open and proclaimed enemies of God doe certainely relinquish their faith and trust in God their Creator and their patience and dependance vpon his prouidence And although it may sometimes fall out that prosperous issue doth seeme to follow the counsell of the Diuell yet doth it behooue men to be wary and not presume lest it prooue onely a sweete baite that by a sensible good the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt For certainly he who will rather be beholding vnto the Diuell for his life or health then chuse to die in the gracious and mercifull hand of God his Creator can neuer expect to participate any portion of saluation in him without extraordinary repentance Thus much concerning the reasonable discouery of the bewitched Sicke wherein leauing to enquire at Witches Sorcercers or impostors vpright men that loue or feare God or imbrace Religion or common reason may and ought confine and satisfie their iust desires CHAP. XI The production of the works of Witches and Sorcerers vnto the publique seate and censure of Iustice WE haue hitherto considered how the workes of Diuels and Witches may be both manifest to Sense and euident to Reason They haue in their diuers kinds and different performances and manners distinctly beene instanced Besides those kinds which haue beene mentioned there may bee innumerable more among which are those who vndertake and are enquired at to reueale treasures hid goods lost or conueighed away the workes and guilt of other Witches good fortunes and euill fortunes in diuers affaires disseignes and attempts as also those who vndertake by inchantment to leade captiue the wils and minds of men vnto extraordinarie and vnreasonable desires or lusts hatred or loue vnto or against this or that person or this or that particular thing aboue or beyond the naturall power of resistence and the force and vsuall guidance of naturall reason in the ordinary course of mans will and nature but they are all included in the same generall kinde and common proofe of their diuellish impietie deriued from the word of God before alleadged vnanswerably and the true consequence of Reason from thence The difference that is in their diuers kinds doth onely arise from their seuerall subiects manners ceremonies and rites according to their seuerall differing contracts with the Diuell some vsing in their workes reuelations or oraculous answeres of the demand of resorting people in one manner fashion ceremonie gesture and rite some in another and some in none at all certaine or vnchangeable Concerning these ceremonies with their seuerall contracts and the manners thereof I will not write partly because in this place not much materiall partly because they are difficult to detect except by the Witches owne free confession which happeneth very rare and seldome partly because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published It hath now beene manifest by the word and mouth of God vnto the reason of man how a Witch or Sorcerer may euidently appeare vnto right Reason namely by his voluntary vndertaking to bee enquired at for knowledge and reuelation of such things as are hidden by God from all knowledge of men and are solely and properly in the knowledge of Spirits as hath beene by learned Authors and by reason declared The reuelation being found supernaturall doth discouer the supernaturall Agent or Author the Diuell whose proper act whatsoeuer man doeth vndertake in part or in whole must necessarily buy or borrow from him and thereby be conuinced vndoubtedly of contract with him We haue produced diuers sorts of noted Practisers likewise of this inhibited contract both in the holy Scripture expressely nominated and also by their ordinarie common custome herein obserued in seuerall kindes Concerning them all we will conclude as a corallary vnto all that went before with the testimonie and confirmation of Lucius Apuleius that famous expert learned Magician in his booke de Aureo Asino from his long proofe and acquaintance with the Diuell Daemones saith hee praesident Auguriis Aruspiciis oraculis Magorum miraculis that is the Diuels are chiefe presidents haue chiefe power or authoritie are chiefe Maisters Guides or Rulers ouer Diuination or reuelation by the signes taken in flying of fowles of diuination by inspection of the entralls of beasts of Oracles and of all the miracles or miraculous workes of Magicians They that will not beleeue the holy Scripture nor the testimony of so many men and ages that the Diuell is the sole Author of vaine miraculous reuelations diuinations and workes let them credit the Magician his owne mouth As we haue hitherto viewed how Witch-craft and Witches may bee first by sense manifestly detected secondly by reason euidently conuicted so let vs now
consider how they may bee both produced vnto the barre of Iustice and bee arraigned and condemned of manifest high Treason against Almighty God and of combination with his open and professed enemy the Diuell Concerning the first since it chiefely consisteth in that which is manifest vnto the outward sense if the witnesses of the manifest magicall and supernaturall act be substantiall sufficient able to iudge free from exception of malice partialitie distraction folly and if by conference counsell with learned men religiously and industriously exercised in iudging in those affaires there bee iustly deemed no deception of sense mistaking of reason or imagination I see no true cause why it should deserue an Ignoramus or not bee reputed a true Bill worthy to bee inquired as a case fit and mature for the same due triall which Iustice Law and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie although it is likely to prooue a rare plea or cause because in reason not too frequently to bee found and farre lesse in it selfe common or vsuall then is vulgarly reputed It might notwithstanding haply bee more oft detected if more diligently according to reason inquired The second kinde of Witch by euidence of reason discouered is farre more frequent then the first as appeareth by the varietie and multitude of names which it hath branded vpon it and the diuersitie of kindes and fashions which it hath put on It is likewise more easily detected and prooued A supernaturall reuelation being first made truely manifest lest preposterously wee haply call a surmised or falsely suspected offender into question before any offence be apparent or knowne which is an vniust iniury and worthy of rebuke and shame with God and iust men a supernaturall reuelation I say being manifest any mans guilty contract therein is prooued by his vndertaking to bee enquired at therein That vndertaking likwise is easily knowne discouered by those that haue inquired The foundation of this way of inuestigation of this Witch or Sorcerer is the Word of God it selfe before recited and iust and true reason built thereupon cannot fall or be shaken Thus hauing brought these prisoners to the Barre I there arrest any farther progresse and leaue them to Iustice to the decree and sentence of the reuerend graue and learned Iudge and so proceede the third promised way of inuestigation and inquisition of Witches and Sorcerers according to likely presumption probable and artificiall coniecture But before wee arriue vpon that point it is necessarie that first a materiall obiection bee satisfied That is in the forementioned Iudgement of supernaturall workes of Sorcery manifest to sense how can any true testimony or witnesse be required or expected since doubt is made whether really or truely or delusorily and in seeming onely many or most things of that kinde are seene or heard Hereto is answered As a true substance is seene not of it selfe simply but in and by the outward true signe shape proportion colours and dimension inherent therein and inseparable there-from so the true likenesse resemblance and pourtraiture of that substance when separated from that substance is as truely and as really seene Therefore experience doeth shew vs that the same eye which saw the shape proportion and figure together with the true substance doeth as perfectly both see and know it when it is separated from the substance by the Art of the Painter As in the true miracles of God wrought by the hand of his seruant Moses the true and vndoubted substance of a truely created Serpent was seene when it was changed from a rodde by the outward proper and inherent shape so as truely was an outward pourtraiture and likenesse of Serpents seene in the false miracle of the seeming transmutation of the Sorcerers roddes For how could religion or reason condemne those miracles of the Diuell for illusions if the liuely resemblance of miracles appearing manifestly vnto the eye had not thereby made them knowne For an example or illustration how is a iuggling deceit knowne but by the eye The sight is said to bee deceiued therein Therefore it doeth see that which doeth deceiue Reason likewise comparing that which was seene with that which is not seene that is the counterfait with the true substance doeth prooue the counterfait the present obiect of the sight The same eyes therefore that saw in the true miracles of Moses the substance of a Serpent by the true inseparable inherent shape saw likewise the true image and picture of a Serpent in the false and seeming miracles of the Enchaunters of Egypt The testimony of the presentation of both vnto the eye is as true as trueth it selfe because the Word of trueth hath said it That the Diuell is as powerfull as the most excellent Painter to represent any the most true and liuely likenesse of any creature is in reason cleare and hath beene also before prooued Therefore a true testimonie may bee truely giuen and iustly accepted or taken of a liuely shape figure likenesse or proportion really presented by the Art of the Diuell vnto the eye All the doubt then remaining is to put a true difference betweene that which our imagination doeth represent vnto vs from within the braine and that which wee see without by the outward sense This difference will best appeare by an example Fernelius in his first booke cap. 11. de Aba rer caus doeth make mention of a man who by the force of charmes would coniure into a looking glasse certaine shapes or visions which there would either by writing or by liuely presentations so perfectly expresse and satisfie whatsoeuer hee did demaund or commaund vnto them that easily and readily it might bee distinguished and knowne by standers by This Fernelius doeth report that hee saw himselfe What shall wee say herein Was this Diuelish practise a thing doubtfull Was it not manifest to many eyes diuersitie of beholders and the iudicious view of a learned and discerning sight The like Franciscus Picus Miraudula reporteth videlicet that a famous Magician of Italy in his time did keepe the skull of a dead man out of which the Diuell did deliuer answeres vnto men enquiring when the Wizard had first vttered certaine words and had turned the skull toward the Sunne These things being palpably seene could not bee meere imagination Those things which are meerely in imagination with those men whom diseases depriue not of their sense or reason are by right reason and true sense after a short time of their preualence easily detected to be imaginary but those things which are truely really and certainely seene remaine the same for euer after in their due reception of sense with vndoubted and vnchanged allowance of reason Hence it is that a man in a sleepe or dreame though for a short space hee doeth oft times verily really and very feelingly as it were thinke himselfe in many actions and employments yet when hee awaked from sleepe his
of an vndoubted act of Sorcery and are not indirectly wrested or guilefully extorted but directly proued fairely produced and vrged what man inioying his common sense or reason can be ignorant what a large scope and faire fielde they doe yeeld to sent to trace and chace the most hidden and secret guilt of Witches whatsoeuer out of their vtmost shifting most close couerts and subtill concealements I doe not affirme circumstances and presumptions simply in themselues sufficient to prooue or condemne a Witch but what reasonable man will or can doubt or deny where first a manifest worke of Sorcery is with true iudgement discerned and knowne certainely perpetrate that the former circumstances and presumptions pointing vnto a particular doe giue sufficient warrant reason and matter of calling that particular into question of inioyning and vrging him vnto his purgation and iustification from those euill apparances whereby through the differencies iarres contrarieties and contradictions of the false faces and vizards of seeming truth because identity and vnity is properly and solely found with truth it selfe inuiolable and the same guiltinesse is oft vnable to finde a couert to hid it selfe but rubbed or galled vnto the quicke doth breake out and issue forth in his owne perfect and vndeceiuing liknesse It may be obiected that it doth commonly fall out and is so oft seene that the hearts of Witches are by the Diuell so possessed so hardned and sealed vp against all touch either of any conscience or the least sparke of the affections of men left in them that there is no possibility or hope of any preualence by the pressing of any presumptions or circumstances which they for the most part will answere with wilfull and peruerse silence This is and may be sometimes true yet is no sufficient reason why due proofe and tryall should not alwayes diligently be made herein since first experience it selfe doth witnesse a manifest benefite thereby secondly the like reasonable course and practice is knowne both vsuall fruitfull and effectuall in all other disquisitions and inquisitions whatsoeuer and thirdly the Diuell himselfe the Witches and Sorcerers great and graund Master though of farre fewer words then Witches as seldome speaking at all and abounding with farre more subtiltie and cunning yet is he not able by all his art or cunning alwayes to hide his owne workes but by presumptions and circumstances wise and vnderstanding hearts doe oft discerne and discouer them as is by dayly experience seene and testified and is confirmed by the proofe which all holy and godly men haue euer had thereof And to this purpose and for this cause the holy Scripture doth require Gods chosen children to sift and try the Spirits whether they be of God or no that is whether they be of his holy spirit or of the euill spirit which is the Diuell Although therefore God for his owne secret decree or purpose doe permit the Diuell sometimes to hide and shadow the guilt of his associates Witches and Sorcerers from the sight or deprehension of man and thereby sometimes frustrate mans iust endeuour and duty of their discouery yet doth he not totally or altogether herein subiect or captiuate or abridge mans power or possibility of preualence euen against all the power and force of Diuels as oft-times our dullest senses cannot choose but witnesse Could the Diuell or their owne craft whatsoeuer deliuer the Sorcerers from destruction out of the hands of Saul who iustly destroyed them all out of the land of Israel 1. Sam. 18. verse 9. or out of the hands of Iosias who according to lawe tooke away or abolished all that had familiar Spirits and Southsayers 2. Kings chap. 23. verse 24 The extirpation of these Southsayers by those Princes was commended of God and by his Lawe commanded Leuit. 20.27 The same Lawe of God commaundeth that no man be iudged or put to death but by the mouth of two witnesses from whence it is necessarily collected that the workes of Sorcery are not alwayes hidden but oft-times so open that they may be manifestly noted otherwise how could they be testified which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund Neither is this Lawe of God any thing discrepant from the commom equity of all lawes or from reason it selfe first for that many workes of Sorcery doe immediately in their first view manifest themselues to the sense as is euident by the miraculous workes of the Enchaunters of Egypt practised in the sight of Pharaoh King of Egypt Secondly for that many workes are apparent manifestly to Reason in which though the sense cannot immediately discerne or take notice of their quality and authour yet by necessary inference and euidence of reason they are certainly and demonstratiuely prooued to issue from the power and force of Spirits and Diuels as hath beene formerly declared concerning both workes and also diuinations prophecies and reuelations hidden from all curiosity and possibility of man Thirdly for that circumstances and presumptions doe with good and likely reason call into question and iustly charge with suspicion as hath beene instanced concerning the performers and practisers of ceremonious rites superstitious gestures actions and manners vsuall vnto Witches and Sorcerers Since then as is before prooued Almighty God doth inioyne a necessity of testimonies vnto all condemnations and iudgements of death whatsoeuer and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified either to sense or reason or both it followeth as a necessary conclusion vnto all that hath bin said that from things either manifest to sense or euident to reason issueth wholly and solely not onely the reasonable and likely way of detection of Witches but the very true way by God himselfe in all true reason intended and commanded And from this way it is both by multitudes of examples by experience and reason manifest that neither Witches nor the Diuell himselfe is altogether able to hide or defend their guilt Diligence therefore herein duely and carefully exercising it selfe certainely shall not nor can prooue the Lawe of God vaine nor the owne endeuour frustrate of voide although haply difficulties and impediments may somtimes interrupt as in all other cases and affaires is vsuall Thus hath beene made manifest how Witch-craft is discouerable by sense and euident by reason likewise that it is no more inscrutable or hidden from detection in the inquisition thereof by signes of presumption probable and likely coniecture or suspicion then all other intricate or hidden subiects or obiects of the vnderstanding whatsoeuer For although presumptions are alone no sufficient proofe yet doe they yeeld matter and occasion of diligent and iudicious inquisition which is the reasonable way and due method of vpright proceeding and the common hopefull and warranted path vnto all detections in all other cases of doubt and difficulty whatsoeuer wherein I see no cause or reason why iudicious wary and wise practise and proofe weighing and pressing circumstances into the bone
and marrow should not equally in case of Witch-craft as in all other cases of iudgement and inquisitions though not euer because that exceedes the nature of presumption equally I say and as oft should not confound the guilty and chase and winde out as faire an issue Certainely if men would more industriously exercise their sharper wits exquisite sense and awaked iudgements according vnto the former reasonable religious and iudicious wayes exempt from the burthen and incumbrance of blinde superstitions traditionary and imaginary inuentions and customes no doubt but experience would yeeld and bring forth in short time a much more rich increase of satisfaction and more happy detection in iudiciall proceedings It is true that in the case of Witch-craft many things are very difficult hidden and infolded in mists and clouds ouershadowing our reason and best vnderstanding Notwithstanding why should men be more impatient or deiected that in matters of Witch-craft many things are oft hidden from our knowledge and discouery when the same darkenesse obscurity difficulty and doubtfulnesse is a thing ordinary in many other subiects beside as necessary vnto vs and concerning which it may be no lesse truely said that in this life of mortality much more is that which is vnknowne then that which is knowne and reuealed vnto vs. Hence is that ancient saying of the Philosopher Hoc tantum scio quòd nihil scio that is so few are those things which are demonstratiuely truely and certainely knowne that they are nothing in comparison of the infinite number and multitude of such things as are either onely probable or obscure or inscrutable For to deny that God hath giuen vnto man a great measure of knowledge in many things were not onely grosse darknesse and blindnesse but great ingratitude yea impiety Neuerthelesse it were also as great fatuity not to see or acknowledge that God hath mixed this knowledge with much intricate difficulty and ambiguity which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense in seuerall measures vnto seuerall men according to their seuerall cares studies indefatigable paines and more industrious indeauour in seeking and inquiring it in defect whereof more commonly then either in Gods decreed restraint or natures abnuence mens desires and labours are so often annihilate CHAP. XIII The confutation of diuers erroneous wayes vnto the discouery of Witches vulgarly receiued and approoued AS true religion doth truely teach the true worship of God in that true manner which he requireth and commandeth so superstition in an vnapt measure or manner doth offer vp and sacrifice her vaine foolish zeale or feare Vnto her therefore her sacrifice thus doth Almighty God reply Who required this at your hands I hate and abhorre your Sabboths and your new Moones Isa 12.13 The heathen Oratour could say Religio continetur cultu pio Deorum True religion consisteth in the holy and true worship of God Vnto the aduancing of the worship of the true God the extirpation of Witches and Witch-craft because it is the most abominable kinde of Idolatry is a speciall seruice and acceptable duty vnto God expressely commanded by himselfe Deut. 17.3 4 5. In the performance therefore of this worship as it is solely and truely religious to seeke their extermination by those meanes and in that manner which Almightie God doth approue and allow so with misgouerned zeale or feare in the ignorance or neglect of the right manner or way inconsiderately to follow vnwarranted pathes thereto is plaine Superstition Iulius Scaliger in his third booke of Poetrie thus describeth very liuely the nature of Superstition Superstitio satisfacit ad notandum eum habitum quo metuimus aut Deum sine ratione aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille that is this word Superstition doth serue to set forth such an habit or disposition of minde wherein wee worship or so feare God as is voide of cause or reason or vnto our owne hurt or damage we attribute vnto God as of God those workes or things which Almighty God himselfe neuer thought or intended The word which the Greekes vse for Superstition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta absurda diuinae potentiae formido that is an absurd and ill-aduised feare or worship of God which certainely is there where he neither requireth it nor is true cause or reason either of such worship or in such sort or manner In this speciall part therefore of the worship and feare of God namely in the discouery of Witch-craft and Sorcery as wee haue before laboured to finde out those waies which are lawfull iustifiable and allowed so let vs now briefely display the folly and vanity of erroneous and blind pathes pointing deceitfully thereto that we seeke not superstitiously to serue God in our inioyned and commanded duties of the discoueries of Witches with our owne vanities or follies rash inuentions or deuices but in reasonable iust discreete and religious proceeding which is onely and solely acceptable with God In former ages and times haue been published by diuers writers many ridiculous traditions herein so vaine and so farre vnworthy any serious confutation that they scarce deserue so much as bare mention Of this sort are the imagined profligations of the fits of the bewitched by beholding the face of a Priest by being touched by hallowed ointments or liniments by the vertue of exorcisation of incense of odours of certaine mumbled sacred or misticall words I will therefore omit these as by time it selfe worne exolete found worthlesse and almost of later writers left namelesse and will onely oppose and examine such later experiments as doe in our time and country most preuaile in esteeme CHAP. XIIII The casting of Witches into the water Scratching Beating Pinching and drawing of blood of Witches IT is vulgarly credited that the casting of supposed Witches bound into the water and the water refusing or not suffering them to sinke within her bosome or bowels is an infallible detection that such are Witches If this experiment be true then must it necessarily so be either as a thing ordinary or as a thing extraordinary because nothing can happen or fall out that is not limited within this circuit or compasse That which is ordinary is naturall as likewise that which is natural is ordinary Aristotle in the second of his Ethicke's saith of that which is naturall quod aliter non assurscit that is ordinarily it is not otherwise then euer the same From whence it doth follow by good consequent that whatsoeuer is ordinary must be naturall because it keepeth the same course and order which is the property of nature For this cause Scaliger in his booke de subtilitate saith Natura est ordinaria Dei potestas that is nature is the ordinary power of God in the ordinary course and gouernment of all things If then this experiment in the tryall of Witches be as a thing ordinary as it is vulgarly esteemed it must be
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