Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	witch_n	witness_n	word_n	31	3	3.9200	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19409	The infallible true and assured vvitch, or, The second edition of the tryall of witch-craft shevving the right and true methode of the discoverie : with a confutation of erroneous waies, carefully reviewed and more fully cleared and augmented / by Iohn Cotta ...	Cotta, John, 1575?-1650?; Marlborough, James Ley, Earl of, 1550-1629.	1625 (1625)	STC 5838; ESTC S300	112,889	182

nolle nimis sapere saith the Poet. It is true Wisedome not to bee too wise that is not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let me intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto 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 wayes of discouerie must bee likewise more then ordinary and supernaturall Hereto is truely answered that since the nature and power of Spirits is vnknowne vnto man as all things supernaturall and can bee and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature otherwise then obseruing how farre it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and naturall and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft-times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer And that this also is the same way direction which the holy Scripture it selfe doeth intend for the discouery of witches and their sentensing is manifest Num. ●9 20 Deut. 17.6 and 19.15 Matth. 18.16 Iohn 8.17 2. Corinth 13.1 Hebr. 10.28 In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary trayll of Witch-craft then that which is common vnto all other detections of trueth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meane by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunarie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe

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