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 vnlgarly 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 vaiâ—e 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 Ethickes 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
any act tending vnto the promoting thereof by his conniuing willingly concealing or silence For as in case of Treason Murther Fellonie whosoeuer permitteth or admitteth any of those crimes whosoeuer only consenteth thereto conniueth keepeth counsell or concealeth is iustly by the law held iudged and condemned as a Traytor Murderer or Fellon himselfe So by the same equitie and reason in high Treason against God such as is Witch-craft and adhering vnto the Diuell his enemie whosoeuer shall consent thereto conniue or giue allowance is certainly a Witch himselfe and guilty of Witchcraft This is the reason why all Writers with one consent doe as well hold and condemne for Witchcraft the tacit contract as the expresse Wherein in expresse tearmes vocally any man couenanteth with the Diuell or contracteth A tacit contract is when any man taketh vpon him to doe that by naturall causes which causes are allowed no such effects in course of nature nor yet are allowed vnto any such effects beside the course of nature Either by God his Word or by the Ordinances of his Church To this effect expressely saith Binsfeldius lib. de Confess Malefic Sagarum Tacitè inquit inuocatur Daemon quoties quis contendit illud facere per causes naturales quae nec virtute sua naturali neque ex Diuina aut Ecclesiastica possunt illud facere To the same purpose saith Perkins cap. 5. of his discourse of Witch-craft giuing allowance saith he vnto meanes not allowed by God maketh a Witch That there are such effects the same Author doth instance in another place in these words Referri inquit non possunt ad causas naturales sed ad Daemonas hi effectus ferri per aerem dare responsa de occultis That is these effects cannot be referred vnto any naturall causes but vnto the power of Diuels namely to flye in the ayre to reueale things hidden from man For this cause also saith Perkins Diuining of things to come peremptorily conuinceth the Author a Witch To conclude therefore whosoeuer taketh vpon him to doe these things or the like and cannot iustifie them done according vnto the vertue or power of naturall causes or if besides course of nature cannot prooue or warrant them to be of God neither by his Word nor Ordinance of his Church that man is a Magitian a Witch or Sorcerer But here it is requisite and fit that men doe distinguish betweene things vnwarrantably done beside course of nature and therefore necessarily to be tryed and iudged by those rules of Gods Word and Church And betweene those things which are likewise vnwarrantably done but are aboue the course of nature yet are likewise to be tried by the same rules and limits of Gods Word and Church For as besides course of nature are many things as Sacraments rites Ceremonies Which are to haue allowance of their being from the same limitations or else are to be condemned So there are things aboue nature as miracles which also are to haue their allowance and approbation by the former rules It followeth therefore necessarily from hence that whatsoeuer supernaturall effect or aboue the power or nature of man doth happen and is not warranted or allowed by God his Word or Church that certainly is of the Diuell If it be of the Diuell then whosoeuer doth allow yeeld his good will consent or by any way or meanes or art doth promote or further it is a Witch as he who in Treason or Murther conniueth or consenteth is a Traytor or Murderer as is aforesaid That a supernaturall worke or an effect aboue nature is to be held Diabolicall is not only prooued by examination and triall of God his Word and Church but reason it selfe doth also demonstrate it Euery supernaturall effect hath a supernaturall cause Euery supernaturall cause is God or the Diuell there being no meane betweene but one or the other Good Angels or spirits doe worke their supernaturall effects also or aboue nature but those their supernaturall workes are alwaies directed and commanded by God and therefore are of God and carrie with them euidence immediate from God All supernaturall workes that are of God are warranted from God Therefore whatsoeuer supernaturall worke cannot be warranted of God is of the Diuell Whether it may be warranted to be of God will appeare easily by the former limitations and rules If therefore a supernaturall worke appeare not to be of God by the former limitations and examination then is it certainly of the Diuell By necessary consequence therefore of reason it followeth that whosoeuer vnto any such effect or worke thus demonstratiuely discouered to be of the Diuell doth giue any allowance or consent though neuer so tacitly or closely yea though ignorant of the qualitie or degree of the sin yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein he is guiltie accessary and a very Witch himselfe as is aforesaid in case of Treason and the like grieuous offences against a Prince or State For the ignorance of the law excuseth no man yea and in this particular So many faire directions by learned Writers giuen doth leaue men inexcusable and maketh ignorance wilfull and resolute and excludeth easie pardon Neither can the most simple ignorance iustifie any man although it may qualifie the degree or grieuousnesse of punishment If this law seeme strict and hard Let men consider the greatnesse and grieuousnesse of the sinne and the pernicious consequence thereof Which iustly doth vrge and impose the necessary fearefull rigour and strictnesse of the law The necessitie and equitie hereof is apparent in case of high Treason aforesaid against a Prince or State wherein vsually they who are simply or ignorantly drawne or vsed or are instruments in any sort to further or promote the mischiefe are as well lyable vnto the seuere inquisition and terrible censure of the law as are they who were the maine plotters and contriuers Witchcraft is high Treason against God himselfe a combining and adhering vnto his enemie the Diuell a desperate renouncing of God and all goodnesse and a worship of Diuels In this abominable sinne therefore in any kinde or sort in any manner or action to befriend aide or conniue◠is no lesse then high Treason against God also wherein as well the accessarie as the principall are both guiltie Whosoeuer therefore shall in matter of this high nature or danger dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde or to tend thereto cannot be by his ignorance excused Thus I obiections doubts and impediments remooued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall workes reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe or from his Word or Church allowed the proofe and touchstone whereof hath beene before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not
counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations or works I say whatsoeuer not excepted nor included in one of these are 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 3. 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 intermedieth 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 manifest as 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
Deut. 16. 21. where he forbiddeth so much as the planting of any groues of trees neere his Altar because it was the custome inuention manner and resemblance of Idolaters As in case of Idolatrie so in case of Witch-craft which is likewise a kinde of Idolatry because the worship of Diuels Almightie God in those places of holy Writ where he publisheth and proclaimeth his high displeasure against Witches and Sorcerers with that abominable sinne it selfe doth also condemne as abominable First in generall all kinde of shew of affection liking inclination or respect thereof Secondly any customes fashions rites ceremonies superstitions or gestures from thence deriued or belonging thereto The first is manifest Leuit. 19. verse 31. There the Prophet from their God Iehouah doth charge his people that they doe not so much as turne toward or decline toward Sorcerers or South-sayers vouchsafe to aske any question or to respect them and Leuit. 20. verse 6. he giueth iudgement and sentence of death against that soule that doth but turne or looke toward them The second is likewise manifest Isaiah 8. verse 19. where Almightie God noteth the superstitious peepings whisperings and mutterings of Sorcerers and according to those gestures doth with reproch terme them whisperers mutterers and peepers and Deut. 18. verse 10 11. he rehearseth their mumblings and charmings and their superstitious marking the flying of fowles and Leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times If then Almightie God be so strict that he will not endure or tolerate so much as a friendly looking toward Sorcerers the least respect giuen vnto them or so much as a demand of a question at their hands any inclination toward them any their ceremonies rites or superstitions yea so small a matter as their very outward gestures how can religious zeale or the duty of man toward God his Creator esteeme any of these or the like or the least of them lesse then sufficient matter of probable doubt presumption religious iealousie and suspicion against such men as doe or dare presume to imitate to practise or vse them As the holy Scripture hath pointed out some few gestures manners and rites of Sorcerers for an example and light vnto all other of the same kinde so hath the daily obseruations of succeeding times added infinite more which haue doe and still may encrease multiply and be added and newly inuented and put on new different shapes and fashions according to the fancie of the contractors therein which are the Diuell and man possessed by him in whose powers and will according to the nature qualitie and conditions of their contract dependeth and consisteth the variation or innouation of ceremonious rites For this cause among Authors and records both of elder and later times wee reade of such diuersities and numbers of superstitious litations dedications performances and a diabolicall solemnities As therefore we haue manifested such superstitious rites ceremonies and gestures of Sorcerers as the holy Scripture hath noted and deciphered so let vs propound some other by after-times and other Authors obserued Some haue vsed in their intention or execution of their Diabolicall workes or in the way of prelusion one kinde of ceremonious homage and some another Some doe neuer attempt nor enterprise a Diabolicall execution but with mumblings whisperings and secret sounds and words heard grumbling in their mouthes as Theophrastus in his 9. booke of herbes and plants doth witnesse concerning certaine Magicians in gathering Helleborus and Mandragora and as is likewise vndoubtedly discouered by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes and vnto letters characters words sillables and sentences superstitiously pronounced Galen writeth that a certaine Sorcerer by vttering and muttering but one word immediately killed or caused to dye a Serpent or Scorpion Beniuenius in his booke de Abd. morb caus affirmeth That some kinde of people haue beene obserued to doe hurt and to surprise others by vsing only certaine sacred and holy words It is apparent likewise that others haue accomplished their diuelish ends by apparitions shapes or figures raised or coniured into glasses as Fernelius an eye-witnesse in his booke de Abdit rer caus doth publish Some receiue power and vertue from the Diuell vnto their Diabolicall preparations by certaine inchanted hearbes or medicines which they mixe and gather sometimes with brasse hookes sometimes by Moone-shine in the night sometimes with their feete bare and naked and their bodies clothed with white shirts as Plinie reporteth Some are reported to obtaine of the Diuell their desired ends or workes by deliuering vnto the Diuell bonds or couenants written with their owne hands This Serres the French Chronicler doth report confessed by certaine Witches in the raigne of Henry the fourth And Mr. Fox in the life of Martin Luther doth make mention of a yong man who deliuered a bond vnto the Diuell vpon certaine conditions which bond was written with the yong mans owne blood and vpon his repentance and the earnest zealous prayer of the people vnto God in his behalfe was redeliuered and cast into the Church in the view and sight of the whole assembly there and then being Some deriue an effectuall vertue vnto their decreed Diuellish workes by hanging characters or papers about the necke as Plinie reporteth Some practise to bring their Diuelish ends vnto issue by coniured images and pictures of waxe golde earth or other matter as Thomas Aquinas in his booke de occultis Naturae witnesseth Holingshed page 534. doth chronicle the execution of certaine Traitours for conspiring the king of Englands death by Sorcerous and Magicall pictures of waxe The same author page 1271. doth report that in the twentith yeere of Queene ELIZABETH a figure-flinger as hee termeth him being suspected as a Coniurer or Witch sudainely dying there was found about him besides bookes of coniuration and other Sorcerous papers or Characters the picture of a man wrought out of Tynne Some late writers haue obserued that diuers Witches by such pictures haue caused the persons thereby represented secretly to languish and consume as was lately prooued against some late famous Witches of Yorke-shire and Lancaster by the testimonies beyond exception of witnesses not onely present but presidents in their tryall and arraignment Some execute their hellish intentions by infernall compositions drawne out of the bowels of dead and murthered Infants as Ioannes Baptist Porta in his booke de Magia naturali doth from his owne knowledge affirme and thereto the Malleus Maleficarum with others doe assent Some practise also Sorcery by tying knots as Sant Ierome testifieth in vita Hilarij concerning a priest of Aesculapius at Memphis Some practise Witch-craft by touching with the hand or finger onely as Biniuenius saith Some in their Sorcerous acts or coniurations vse partchment made of the skinne of Infants or children borne before their time as Serres reporteth from the confession of Witches in the time and raigne of Henry the