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A19407 The triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. By Iohn Cotta, Doctor in Physicke. Cotta, John, 1575?-1650? 1616 (1616) STC 5836; ESTC S108830 92,097 138

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habet de Magia that is Astrology that is not mixed nor intermeddleth with Magicke Wherby 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 ioined Magicke And out of Brentius he reciteth these words Non negat Hierimias eam partem Astrologiae quae sequitur manifest as naturae rationes that is the Prophet Ieremy doth not deny or condemne that part of Astrology which is guided by manifest reason or cause in nature Hereby then is vnauoidably concluded that the Prophet of God cōdemneth that part of Astrology which exceedeth causes reason in nature that necessarily must needs be Sorcery and Magicke As it is not obscure that some men vnder the colour of Astrology haue practised Magicke and Sorcery so is it no lesse euident that many others vnder the pretense of aduising and counselling in Physicke of curation or prognostication of diseases haue likewise exercised the same diuelish practice That this hath beene no new vpstart custome the multitude of diseases which ancient times doe register to haue been cured by enchaunted Spels and words and Magicke skill doth plentifully witnesse The most ancient father of all Physicke and Physicions the in comparable worthy founder of Method and Art Hippocrates Dioscorides Theophrastus with other succeeding Ancients do 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 obseruatiō he doth acknowledge it I will not stuffe this small Treatise with the particular citation of euery Author Later Physicians also of the best and most choyse note doe herein with former ages consent and concurre and experience doth confirme all truth in both Whosoeuer is acquainted with books and reading shal euery where meet a world of the wonders of cures by words by lookes by signes by figures by characters and ceremonious rites As what the practice of former ages hath beene is manifest so what our age and later time doth herein afford is almost no where in this kingdome obscure The neerest vnto that impudence which here in this our time doth produce and set forth is that history of a Germane Witch reported in the Malleus Maleficarum There was as the Author of that worke sayth sometime a Sorceresse in Germany who vsually cured not only all that were bewitched but all kinde of diseased people so farre beyond all power or course of Art and Nature and with such facility that all vse of the Art of Physicke or of Physicions was altogether for a time neglected and forsaken while people from all Countries both neere and remote in such numbers and frequence resorted vnto her that the Gouernour of that Countrey imposing vpon euery man one penny that resorted vnto her thereby raised himselfe a mighty treasure What others among the most ancient Authors that are not Physicians do 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 worth whose pennes are yet scarce drie doe witnesse the truth 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 do deriue their power and skill If it bee in his power where God doth permit to induce diseases it must needes be in his power to cease or calme diseases because both causing and curing consist in the vertue and force of the same meanes He therefore that knoweth how and by what cause the disease is induced doth necessarily vnderstand that by the remouall of that cause it is cured and according to that rule can equally as well by the 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 hee is the most excellent Physician who knoweth best the causes of diseases and who vpon the knowledge of their true causes doth found the right method of their curation That the Diuell doth 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 hee brought that grieuous generall botch and byle ouer all his body Iob. chap. 2. verse 7. That he did this by the force of causes in nature must needes be 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 doth 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 impossibility 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 an infinite Creator and impossible vnto any creature Therefore the Diuell being a creature could not bring those diseases vpon Iob 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 els where he hath seemed most perfectly to cure it hath been for a reseruation of the body by him cured vnto a greater and further mischiefe in time to succeede Besides this kind of Witch by meanes vnknown to man or by a supernaturall vertue in knowne means aboue beyond their nature vndertaking to cure the sick or to foretell the euent and issues of diseases there is also another kind which doth 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 this kindom wherof no man can be ignorant who lusteth to obserue the vncontrouled liberty license of open ordinary resort in all places vnto wise-men
of Pythagoras that hee was at once by seuerall parties seen in the very same point of time both in the Citie of Thurium and the towne of Metapontum Apollonius like wise was translated as it were in the twinkling of an eye or in the space of a word speaking from Smyrna vnto Ephesus as some histories report That the power by which these things were done was more then humane no Reason can doubt That also the voluntary accession of these mens disposing or apting thēselues vnto these works doth proue their consent and by consent societie with a Spirit who can doubt But here by the way is iust occasion offered vnto a question namely whether a Spirit or Diuell can cause or bring to passe that the same true body at once may be really in two distant places as it seemeth by this history of Pythagoras The answer hereto must needs in reason be negatiue because it is impossible in nature and in the ordinary vnchangeable course of all things by God created that one indiuiduall continued substance or entire thing should be wholly deuided from it selfe and yet be it selfe or possibly be twice or be in two places and yet bee but one and the selfe same thing Wee must therefore rather here thinke that the diuell is a Iuggler presenting the liuely shape pourtraiture of Pythagoras in one place and thereto haply by his supernaturall power adding a counterfait liuelihood of speech and gesture while the true substance is certainely and truely seene in another place That these like practises are vsuall with the diuell is apparent in many other kinds beside Did hee not vndertake Math. 4. verse 8. vnto wisedome it selfe our blessed Sauiour to shew vnto him all the Kingdomes of the earth a thing so farre out of his reach and compasse but only by a lying and iuggling vision If this he doth vnto the Sonne of God how shall the silly sonnes of sinfull men escape It is written by some Authors that the diuel hath perswaded some foolish Sorcerers and Witches that hee hath changed their bodies and substances into Catts Asses Birds and other creatures which really and indeed without illusion if it be not presumption to reason with the Diuell is impossible vnto him to doe For there can bee no reall or true transmutation of one substance or nature into another but either by creation or generation The one is the sole immediate hand of God communicable to no creature because there cannot be two Creators the other is naturall the finger-work and power of God in nature and proper to the nature of liuing animate creatures not to Angels or Spirits Againe creation is the worke of an infinite power and therefore of God alone because there can be but one Infinite whose nature containing all things and contained of nothing can admit no equall no second no other The Diuell then cannot create That likewise he cannot cause these transmutations by generation is as plaine and euident because a true and reall generation hath many precedent alterations and by little and little in space of time groweth vnto the perfection of that kinde vnto which it doth tend or is begotten but these seeming transmutations by the Diuell of the substances of Men into Cattes and the like are swift and sodaine in a moment and without preparation and therefore are no true but seeming and iuggling transmutations Here may be againe obiected that the Diuell is able to worke aboue the power of Nature and therfore beside and aboue the naturall course of generation hee is able to make these reall transmutations It is answered though the diuel indeed as a Spirit may do and doth many things aboue and beyond the course of some particular natures yet doth hee not nor is able to rule or commaund ouer generall Nature or infringe or alter her inviolable decrees in the perpetuall and neuer-interrupted order of all generations neither is he generally Master of vniuersall Nature but Nature Master and Commaunder of him For Nature is nothing els but the ordinary power of God in al things created among which the Diuell being a creature is contained and therefore subiect to that vniuersall power For this cause although aboue the power of our particular nature the Diuell as a Spirit doth many things which in respect of our nature are supernaturall yet in respect of the power of Nature in vniuersall they are but naturall vnto himselfe and other Spirits who also are a kinde of creature contained within the generall nature of things created Opposite therefore contrary against or aboue the generall power of Nature hee can do nothing Therefore to conclude this point hee cannot be able to commaund or compasse any generation aboue the power of Nature whose power is more vniuersall and greater then his We wil then hence conclude that aboue and beyond the vniuersall Nature and course of all generation hee cannot make a true transmutation of the substance of any one creature into another It was before proued that it is impossible for him to do it by creation It is here manifest that he cannot do it by any course of true generation There can be no reall transmutation of one substance into another without either a creation or generation Wee will therefore conclude with the saying of Saint Augustine de Ciuitate Dei lib. 18. cap. 18. Nec sane Daemones naturas creant sed specie tenus quae à Deo creata sunt commutant vt videantur esse quae non sunt that is diuels cannot create any nature or substance but in iuggling shew or seeming onely whereby with false shadowes and outward induced shapes couering those things which are created of God by these commutations they cause them to seeme that which they are not indeed Concerning other manifest iugglings and illusions of the Diuell diuers authors haue giuen diuers examples but that which aboue all the rest doth most palpably detect him herein is a history related by Ioannes Baptista Porta in his second booke de Magia naturali He there witnesseth that vpon the Diuels suggestion a Witch beleeued firmely and perswaded her selfe that all the night shee had rid in the ayre ouer diuers great Mountaines and met inconuenticles of other Sorceresses when the same night the mentioned Authour himselfe with others had watched and seene her all that imagined time of her transuectiō in the ayre to be within her chamber profoundly sleeping yea had smitten her made her flesh blue with strokes and could not awake her nor perswade her afterward when shee was awaked that they had so vsed her or at all had either seene or beheld her Thus preualent was the iuggling power of the Diuell S. Austine de Ciuitate Dei lib. 18. doth deliuer an History concerning the father of one Praestantius who lying in a deep traunce so profoundly that no meanes could awake him did dreame as when hee awaked he did report that hee was transformed into an Asse and carryed
is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale and plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so faire forth be contented to pursue the try all and iust way of their Discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason Sense and artificiall coniecture prudence art sagacitie and subtiltie of vnderstanding deriued from thence vnto what other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and waies of discouerie must be likewise more then ordinary and supernaturall Hereto is truely answered that since the nature power of Spirits is vnknowne vnto man as things supernaturall and can be and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely trascending his Nature otherwise then obseruing how far it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and natural and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft-times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer Let men then be perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this only warranted true way to seeke the discouery to finde the footing path and steppings of Witchcraft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may be here demanded whether Almightie God doth not extraordinarily and miraculously at some time discouer this so abominable sin of Witch-craft aswell as by ordinarie meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can be no other ordinarie tryall of Witch-craft then that which is common vnto all other detections of truth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probabilitie raised from both CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouerie and inuestigation it will be needfull to distinguish who is the true Author cause immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or Spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and an vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference of knowledge in Spirits beyond the power and nature of man so may be said from the same reason of the difference of the workes of Spirits farre inlarging and extending their vertue and power beyond the power and force of men The workes of men are confined within the power and nature of these sublunarie bodies vnto which they are annexed and tyed The works of Spirits are limited to no corporall substance or body but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world as the Diuell dorh witnesse of himselfe Iob 1. verse 7. and are not tyed vnto any particular place but rule generally therein and in all places by the permission of God as is euident Ephe. 2. ver 2. where the Diuell is called the Prince that ruleth in the ayre euen the Spirit that now worketh in the children of disobedience and likewise Ephes. 6. verse 12. where he is called the Prince of darknesse of this world From these vndoubted grounds it is necessarily inferred that both all knowledge exceeding the knowledge of man must needes issue from the knowledge of Spirits and also that all works exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirts It may now be demaunded how the works of good Spirits shall be knowne and distinguished from the works of euill Spirits and diuels since both their workes proceede from the same nature substance and spirituall essence common vnto them both This shall appeare by the consideration of the orders and sorts of good Spirits expressed in holy Scripture and their properties beside which all other are necessarily euill and therefore diuels like vnto whom likewise by iust consequent must be their workes
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 proue 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 bloud by a Spirituall power They eye doth manifestly see the water and as apparently after see the bloud and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceed 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 proue 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 S. Paul Rom. 1. verse 20. The inuisible things of God sayth he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demaunded since it is the propertie of the Diuel in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeuour to countereit imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacity of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous works of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper works and acts of the Diuel and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all cteated power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods myracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of myracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of myracles from GOD S. Paul doth witnesse and teach 1. Cor. chap. 12. vers 4 5 6 7. Now there are saith hee diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any myracles proceed from God as Author they are dispensed by men sanctified by God and who can and are able to proue iustifie their warrant from God as also that these men of God do solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all myracles doe stand ot fall and are approued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunta Deo That is the word of God doth establish confirme the truth of myracles and myracles ratifie and confirme the authoritie and truth of the word For many haue done myracles by the power of the diuel but their doctrine was corrupt not found and therefore their myracles were not of God Wheresoeuer therefore myracles or supernaturall works shall dare to shew their heads not contained within those limits or compasse that is neither proued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therin vnto Iustice and all religious ministers and seruants of God and Iustice in the most strict and seuere extent of Lawe And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote frō the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted general notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almightie God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truely First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath been vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true First and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. chap. 28. verse 15. God is departed from me saith he vnto the vision of Samuel raised by
man sodainely surprised with an extraordinarie ordinarie 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 forgerie of fained extasie but really in true and vpright iudgement and vnpartiall discerning beyond all question and exception supernaturall The sequel 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 impossible vnto the power and nature of the Lunatike himselfe or of his disease alone The man possessed among the Gadarens Math. 8. Mark 5. Luk. 8. likewise doth establish the same who was knowne and seene euidently not to be simply or solely diseased by those vndoubted workes and that finger of the Diuel when he easily brake in peeces those iron 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 Physicion 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 contrarie to the nature of an Apple greater burning and thirst then before but had instantly his mouth and iawes so fast closed and sealed vp thereby that he hardly escaped strangling The reasonable doubt of the latitation of the Diuel in this faire harmelesse and vsuall remedie of the tongues thirst and drinesse was afterward made more euident and manifest by the sodaine and swift obsession of his minde with frightful visions wherof 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 Diuel 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 inward remedies which by a Magick power are and may be oft interrupted turned and bent vnto a vse contrarie to their nature For this cause Hyppocrates himselfe in his booke de sacro morbo de natura muliebri doth 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 fitly by the iudicious Physicion applyed notwithstanding contrary to the nature and custome of such remedies they haue extraordinary vnusuall and iustly wondred effects is there not iust matter of doubt concerning an vnusuall and an extraordinarie cause answerable thereto The deepe and mysticall contingents in this kinde and their hidden reason and cause the vnlearned man or hee that is not exercised in difficult discoueries cannot discerne nor can the intricate and perplexed implications therein of doubts and ambiguities 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 subtilty of the Diuell doth easily deceiue a vulgar thought and in the cloudes and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition The learned Physicion notwithstanding possessing true iudgement and learning who doth 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 bee 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 identity with such maladies as are inflicted by the Diuell The wonders aboue nature are such diseases as are truly and vndoubtedly knowne and proued to haue no consistence or power of consistence or cause in sublunary nature Of the first I will heere cite no particular examples because I haue both formerly in a former Manuall deliuered briefly some of their generall descriptions denyed by no man that in ancient time was or at this time is a iudicious and learned Physician as also diuers of their particular Histories in the persons of some sicke men knowne vnto my selfe Of the second it is heere needlesse to propound any more particulars then those aboue mentioned which I esteeme for the generall illustration sufficient In true and right decision distinction of the one from the other multiplicity of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error and illusion in their deceiueable likenesses whereby the Diuell for his owne aduantage and the perdition of seduced and beguiled men doth sometimes cunningly hide his owne workes and the diuelish practices of Witches and Sorcerers from their due detection and punishment sometimes to insnare the guiltlesse and innocent doth iugglingly seem to do those things which Nature doth iustly challenge not as his but as her owne in iust ballance weighed It is most certaine that the Diuell cannot possibly mixe himselfe or his power with any inferior nature substance or body but the alteration by the coniunction of so far discrepant natures in the vnchangeable decree of the vniuersall nature of all things necessarily and vnauoidably produced must needs witnes and manifestly detect it in the great and mighty oddes This is very euident and apparent in all the supernaturall workes of the Diuell before mentioned in the generall discourse of this small Treatise or worke whether such as were declared manifest to sense or such as were euident to reason whether such as were affected by the Diuell himselfe with the consent or contract of a Sorcerer or Witch
or such as were without their knowledge society or contract performed by himselfe All those supernaturall workes of both these kindes were therefore knowne to be supernaturall because they were aboue and beyond any cause in sublunarie nature The like the learned Physician may certainely conclude concerning diseases inflicted or moued by the Diuell For it is impossible that the finger or power of the Diuell should bee in any malady but such a cause must needes produce some effect like it selfe where true and iudicious discerning is able to finde the infallible certaine and vndeceiued stampe of difference Thus farre hath been briefly declared how the Physician properly and by himselfe doth alone enter into the due consideration examination of diseases where is iust occasion of question whether naturally or supernaturally inferred How vnfit it is here to admit euery idiot for a Physician or Counsellor as is too common both in these and all other affaires of health let wise men iudge Certainely from hence it commeth to passe that most men for euer liue in perpetuall confusion of their thoughts in these cases and as a iust iudgement of God against their carelesse search and neglect of learned and warranted true counsel all certainty truth herein doth still fly farre from them For as in these ambiguities is requisite and necessary a learned iudicious and prudent Physician so is it as necessary that hee finde those that neede herein aduice truly and constantly obedient vnto good reason temperate and discreete not mutable vpon euery vaine and idle proiect to start away and to bee transported from reasonable iust and discreete proceeding vnto vncertaine vaine and Empiricall tryals since wisedome knowledge and truth are neuer truly found but onely of those that with diligence patience and perseuerance search and seeke them out It remaineth now to come vnto the second way of detection of the bewitched sicke which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe as the first vnto the learned Physician alone As of the first some few examples haue been propounded so of the later let vs also viewe other some In the time of their puroxismes or fits some diseased persons haue beene seene to vomit crooked iron coales brimstone nailes needles pinnes lumps of lead waxe hayre strawe and the like in such quantity figure fashion and proportion as could neuer possibly passe downe or arise vp thorow the naturall narrownesse of the throat or be contained in the vnproportionable small capacity naturall susceptibility and position of the stomake These things at any time happening are palpable and not obscure to any eye without difficulty offering themselues to plaine and open viewe These like accidents Beniuenius Wierus Codronchius and others also euen in our time and countrey haue published to haue been seen 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 know nor could afterward know againe as Fernelius a learned Physicion 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 countrey in diuers bewitched Sick 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 therfore certainely detect and proue a supernaturall Author cause or vertue because they are manifest supernaturall effects Thus haue wee 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 heereof 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 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 mindes 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 discouerie 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 Creatour 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 proue onely a sweet baite that by a sensible good the Diuell may draw their bewitched desirous vaine mindes vnto an insensible damnable hurt For certainely hee 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 Thus much concerning the reasonable discouerie of the bewitched Sicke wherein leauing to enquire at Witches Sorcerers 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 workes of Witches and Sorcerers vnto the publique seate and censure of Iustice. WE haue hitherto considered how the workes of Diuels and Witches may bee both manifest to Sense and euident to Reason They haue in their diuers kindes and different performances and manners distinctly beene instanced Besides those kindes which haue been mentioned there may be 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 desseignes and attempts as also those who vndertake by inchantment to leade captiue the wils and mindes 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 resistance and the force and vsuall guidance of naturall reason in the ordinarie 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 alledged vnanswerably and the true consequence of Reason
a certain conuiction of a Witch Another miraculous tryall of a VVitch and like vnto this wonderfull is when a supposed VVitch required by the bewitched doth touch him or her though when vnknowne or vnperceiued by the bewitched themselues yet according to the prediction of that issue by the bewitched he or shee immediately are deliuered from the present fit or agonie that then was vpon him or her which I haue also my selfe seene For the better discouery of truth in these so wondred difficulties let vs first recall to minde these few obseruations in our former Treatise determined and proued First that the Diuel doth many miraculous and supernatural things meerely simply and alone of himselfe for his owne ends and without the instigation or association of a Witch This was made manifest by his conference disputation and speech with Eua after a miraculous manner out of the body of the Serpent when as yet neither Witch nor Witch-craft were come into the world Secondly that the Diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men against their knowledge liking will or affection and being vnrequired This is cleere by his transuection of the body of our blessed Sauiour as also by his violent casting of the bodies of the possessed amongst the people mentioned in the Gospell Thirdly let vs not here forget specially that hee is able to transmit and send vnto or into men vnrequired and without their desire or assēt secret powers force knowledge illuminations and supernaturall reuelations This was proued by the possessed in the Gospel who from a secret and hidden reuelation and power aboue and beyond themselues were able to vtter that high mystery as yet hidden from the world that Iesus was the Sonne of the liuing God This could not be knowne vnto them by their owne reason or nature being aboue and beyond all reason or nature and by grace only then begun to be reuealed vnto the blessed Disciples themselues To thinke that the possessed could haue that knowledge equally with the Disciples by the same grace were impious derogation from their Apostolicall priuiledge and prerogatiue therein vnto whom did properly belong the first fruits thereof alone This supernaturall reuelation therefore was transfused into the possessed by the Diuell who could not be ignorant of the Lyon of Iuda the mighty destroyer of his spirituall kingdome long before the disciples were borne or capable of knowledge And thus hauing recalled these obseruations from them doe issue these necessarie inferences First that all supernaturall acts or workes in men are not to bee imputed vnto those men Secondly that for this cause those supernaturall workes are onely to be imputed vnto men which the Diuell according vnto contract or Couenant which those men do practise and produce And for this cause in the inquisition of Witch-craft when we haue truely first detected an act done by a spirituall and supernaturall force because it is in all lawes iniurious to accuse of any act before it be certainely knowne the act hath been committed then and not before wee ought indeuour directly and necessarily to proue the contract consent and affection of the person suspected vnto or in that supernaturall act that being no lesse essentiall to detect and discouer the true and vndoubted Witch then the supernaturall act being certainely apparent doth vndoubtedly proue the Diuell and his power therein This equall regard in case of Witch-craft ought to bee carefully ballanced without which vaine and vnstable men shall euer at their lust and pleasure vpon affections and passions be priuiledged with impunity to lay vniust imputations and vse wrongfull violence and oppression beyond all equitie or reason When therefore men that are prudent iudicious and able to discerne do first aduisedly vpon good ground and reason adiudge a supernaturall act euidently done or at least worthy to be suspected secondly shall by iust and reasonable proofe or at least liuely and faire presumption detect the contract affection or consent of any man in that act then and not before is the accusation inquisition and inditement of Witch-craft against any man equall and iust For since a supernaturall worke can bee truely and simply no act of a naturall man and is the immediate hand power of a Diuell as is formerly proued it is the mans consent contract and couenant alone in the act with the Diuell that being detected and discouered doth infallibly and essentially proue him a Witch and not the act it selfe These obseruations and considerations first necessarily prefixed let vs now proceed vnto the two former propounded experiments of the miraculous detection of Witches It is necessarily true that it can solely proceed from a supernaturall power that the bewitched are inabled in their traunces to fore-tell the sequel of the supposed Witches touch likewise that the nominated Witch shall accordingly by her touch immediately free and dispossesse the Sicke or the bewitched of their agonies It is as necessarily true also that it can solely proceede from a supernaturall power that the bewitched are able in their traunces to nominate the most secret and hidden markes in the bodies of the suspected Witch her present speech and actions in farre distant places and the like but whether these miraculous Reuelations with their answerable euents ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger pointed out and noted as also whether they proceede of GOD or of the Diuell is very materiall to examine and consider If they proceede from God their end their extraordinary necessitie and vse bent solely vnto the immediate speciall glory or extraordinary glorification of God therein will euidently declare What more extraordinary glorification of God can bee pretended in the needfulnesse of a miraculous detection of Witch-caft then of any other sinne committed as immediately against God and with as high an hand Witch-craft is indeed one kinde of horrid renunciation and forsaking of God but there are many more kinds much more hellish then this secret and concealed defection as the open cursings wilfull blasphemings and spitefull railings vpon God euen vnto his face professed hatred and contempt of God Among many Offendors in these kindes after their owne long prouoking continuance therein and Almighty God his vnspeakeable long suffering and patience some few sometimes haue been made hideous spectacles and examples vnto the rest of the infinite power and iustice of God his vnsufferable displeasure indignation and direfull reuenging wrath In this number was for some time Nobuchodonosor and Pharaoh King of Aegypt and in later times Iulian the Apostata and others the like Many other as high Blasphemers and despisers of God notwithstanding haue been permitted to escape any such miraculous punishments or fearefull notorious exposings vnto the worlds view Rabshakeh railing on the liuing God in the open view and hearing of the men of Israel and Olofernes denying the God of heauen were not miraculously or by any immediate hand