thereto is a secret sacrifice of ignorance or superstition vnto the Diuell and an hidden and couert seduction from God and thus hath beene prooued or at least with good reason alleaged First that the tryall of Witches by water is not naturall or according to any reason in nature Secondly if it be extraordinary and a miracle that it is in greater likelihood and probability a miracle of the Diuell to insnare then any manifest miracle of God to glorifie his name which is the true end of right miracles Concerning the other imagined trials of Witches as by beating scratching drawing bloud from supposed or suspected Witches whereby it is said that the fits or diseases of the bewitched do cease miraculously as also concerning the burning of bewitched cattell whereby it is said that the Witch is miraculously compelled to present her selfe These and the like I thinke it vaine and needlesse particularly or singly to confute because it doth directly appeare by their examination according to the former rules produced against the naturalizing of the detection of Witches by casting them into the water that first they are excluded out of the number of things naturall secondly that being reputed as miracles they will also be rather iustly iudged miracles of the Diuell then of God by the former reasons which haue stripped the supposed miraculous detection of Witches by the water of any hopefull opinion that they can be of God Nor doth our law now in force differ here from reiecting such like miraculous trialls See the triall by Ordell abolished by Parliament the third yeare of Henry the third Coke 9. Rep. Case Abbot de Strata Mercella Fol. 33. CHAP. XV. The exploration of Witches by supernaturall reuelations in the bewitched by signes and secret markes declared by the bewitched to be in the body of the suspected Witch by the touch of the Witch curing the touched bewitched THere remaine as yet other miraculous explorations of a Witch carrying in their first view a far more wondred representation then any or all the former explorations One is when persons bewitched shall in the time of their strange fits or traunces nominate or accuse a Witch and for a true testimony against him or her thus nominated shall reueale secret markes in his or her body neuer before seene or knowne by any creature nay the very words or workes which the supposed or thus nominated Witch shall be acting or speaking in farre distant places euen in the very moment and point of time while they are in acting or speaking all which I haue sometimes my selfe heard and seene prooued true This is reputed a certaine conuiction of a witch An othor miraculous tryal of a Witch and like vnto this wonderfull is when a supposed Witch 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 agony that then was vpon him or her which I haue also my selfe seene For the better discouery of truth in these so wondered difficulties let vs first recall to minde these few obseruations in our former Treatise determined and prooued First that the Diuell doth many miraculous and supernaturall 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 assent secret powers force knowledge illuminations and supernaturall reuelations This was prooued by the possessed in the Gospell who from a secret and hidden reuelation and power aboue and beyond themselues were able to vtter that high mistery as yet hidden from the world that Iesus was the Sonne of the liuing God This could not be knowne vnto them by their owne reason or nature being aboue and beyond all reason or nature and by grace onely then begun to be reuealed vnto the blessed Disciples themselues To thinke that the possessed could haue that knowledge equally with the Disciples by the same grace were impious derogation from their Apostolicall priuiledge and prerogatiue therein vnto whom did properly belong the first fruits thereof alone This supernaturall reuelation therefore was transfused into the possessed by the Diuell who could not be ignorant of the Lyon of Juda the mighty destroyer of his spirituall kingdome long before the disciples were borne or capable of knowledge And thus hauing recalled these obseruations from them doe issue these necessary inferences First that all supernaturall acts or works in men are not to bee imputed vnto those men Secondly that for this cause those supernaturall workes are onely to be imputed vnto men which the Diuell according vnto contract or Couenant which those men doth practise and produce And for this cause in the inquisition of Witch-craft when we haue truely first detected an act done by a spirituall and supernaturall force because it is in all lawes iniurious to accuse of any act before it be certainely knowne the act hath beene committed then and not before wee ought indeuour directly and necessarily to prooue the contract consent and affection of the person suspected vnto or in that supernaturall act that being no lesse essentiall to detect and discouer the true and vndoubted Witch then the supernaturall act being certainely apparent doth vndoubtedly prooue the Diuell and his power therein This equall regard in case of Witch-craft ought to bee carefully ballanced without which vaine and vnstable men shall euer at their lust and pleasure vpon affections and passions be priuiledged with impunity to lay vniust imputations and to vse wrongfull violence and oppression beyond all equitie or reason When therefore men that are prudent iudicious and able to discerne doe first aduisedly vpon good ground and reason adiudge a supernaturall act euidently done or at least worthy to be suspected secondly shall by iust and reasonable proofe or at least liuely and faire presumption detect the contract affection or consent of any man in that act then and not before is the accusation inquisition and inditement of Witch-craft against any man equall and iust For since a supernaturall worke can be truely and simply no act of a naturall man and is the immediate hand and power of a Diuell as is formerly prooued it is the mans consent contract and couenant alone in
THE TRIALL OF VVITCH-CRAFT SHEWING THE TRVE AND RIGHT METHODE of the Discouery WITH A Confutation of erroneous wayes By IOHN COTTA Doctor in Physicke LONDON Printed by I. L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. ORIGINAL CORRESPONDENCE To the Editor of the Northampton 〈◊〉 Caroniaâ— THE TRIAL OF WITCHCRAFT Sir In A Brief History of Witchcraft Taylor and Son 1366 I find that in 1616 Dr. John Cotta an eminent physician of Northampton published a thoughtful work decidedly in advance of his age entitled The Trial of Witchcraft and a foot-note gives the following The Triall of Witch-craft shewing the Trve and Righte Methode of the Discouery with a Confutation of erroneous wayes By John Cotta Doctor in Physicke London Printed by George Pvralowe for Samuel Rand and are to be solde at his shop neere Holburne Bridge 1616 4 to The following is the title of the second edition ' The Infallible Trve and Assvred VVitch or the Second Edition of the Tryall of Witch-craft Shevving the Right and Trve Methode of the Discoverie with a Confutation of Erroneovs Waies carefvlly Reviewed and more fully Cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed for I.L. by R.H. and are to be solde at signe of the Grey-hound in Pauls Church-yard 1625 4 to I have a copy of this work which contains the two title pages which read as follows The Triall of VVitch-craft Shewing the Trve and Right Methode of the Discouery with a Confutation of erroneous wayes By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. Second title page The Infallible Trve and Assvrerd VVitch or the Second Edition of the Tryall of Witch-craft shevving the Right and Trve Methode of the Discoverie with a Confvtation of Erroneovs VVaies Carefvlly Reviewed and more fully cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Churchyard 1624. Were there two issues of second edition of this book in 1624 and 1625 or is the quotation in The History of Witchcraft incorrect Yours truly ANTIQVS THE TRIAL OF WITCHCRAFT Sir If your correspondent Antiqvs would refer to the copy of my Bibliotheca Northantonensis recently purchased by the Northampton Public Library he would see that my edition of the History of Witch-craft is perfectly correct and his own letter wrong Surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books JOHN TAYLOR Sir In reply to Mr. Taylor 's hasty 〈◊〉 I 〈◊〉 〈◊〉 â—y that although the Bibliotheca Northampton 〈◊〉 verifies the quotation in the History of Witâ— it does not show my letter to be wrong On 〈…〉 my letter with the title pages I find it to be correct in every detail the only difference being that in the words sold shop and signe s's are tried 〈◊〉 place of the long s's used in the title page As 〈◊〉 edition or variety of second edition appears to be unknown to Mr. Taylor I presume the British Museum and other large libraries do not possess one Yours truly ANTIQVS 1047 WITCHCRAFT COTTA John M.D. THE TRIALL OF WITCH-CRAFT shewing the Trve and Right Method of the Discouery with a Confusation of erroneous wayes By JOHN COTTA Doctor in Physicke George Pvrslowe for Samvel Rand 1616. FIRST EDITION sm 4to sewn RARE £6 15s Cotta's most celebrated book The erroneous ways of proving a witch confuted by Cotta are those by means of fire and water and the like which are convincingly shown to be foolish and misleading but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a Physician 's advice on the subject THE INFALLIBLE TRVE AND ASSVRED VVITCH OR THE SECOND EDITION OF THE TRYALL OF WITCH-CRAFT SHEWING THE RIGHT AND TRVE METHODE OF THE DISCOVERIE WITH A CONFVTATION OF ERRONEOVS VVAIES CAREFVLLY REVIEWED AND more fully cleared and Augmented By IOHN COTTA Doctor in Physicke LONDON Printed by I.L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. TO THE RIGHT HONOVRABLE SIR IAMES LEY KNIGHT and BARONET Lord chiefe Iustice of ENGLAND and to the rest of the Honourable Right Reuerend and worthy Iudges RIGHT Honourable Lords I formerly Dedicated a small Treatise vnto the Honourable Societie of the reuerend Iudges who then filled the awfull seates of Law and Iustice I aduenture the second time to present it reuiewed augmented and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance Information tending vnto truths discouerie though from the meanest wit or person vnto your Lordships cannot be vnacceptable whom Law doth make the Sentensers of Trueth which is the Soule and Sentense of the Law The matter and subject propounded is not trifling or vnworthy nor can be any disdaine vnto Noble greatnesse nor is vnto any Honourable order more proper then to your Lordships Indeede the difficultie of the matter presseth a studious consideration an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope a faithfull and strong memorie quicknesse of apprehension and solide iudgement but in the end vnto such as are industrious and desirous of Trueth will yeeld a delightfull and thanke-worthy compensation thereof I presume not to direct or prescribe nor doe purposely oppose any other different opinion but inoffensiuely tender my owne vnto the publique good and hauing meerely deuoted it vnto truth doe humbly submit it vnto your Lordships the vowed Patrons of right and truth Your Lordships in all humble dutie and desire IOHN COTTA The Printer to the Reader THE Author perceiuing his former Tractate or first edition thereof either not diligently read or not truly by many men vnderstood he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth both by the addition of many things before omitted as also by this plaine direction vnto all the most speciall points in the whole Treatise as followeth The contents of the first Chapter 1. How Knowledge doth come vnto man 2. How mans Knowledge is confined and limited CHAP. II. 1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature 2. That many things are reuealed vnto the industrious learned which are hidden from the slothfull and vnlearned CHAP. III. That witchcraft cannot bee discouered or knowne but by the common waies and meanes of all other Knowledge and discouery CHAP. IIII. 1. The Knowledge and power of Spirits how exceeding the Knowledge and power of man 2. Good Spirits and euill
be not ashamed â—o acknowledge thy better knowledge If thou list not to know then know that truth shall iudge thee and iustifie her selfe without thee Thy well-willing friend IOHN COTTA THE TRIALL OF WITCH-CRAFT Shewing the true and right Methode of the Discouerie CHAP. I. Of naturall knowledge and how it is solely acquired either by Sense or Reason or by artificiall and prudent coniectation AS there is one onely Infinite which hath created all things finite so is there one onely finite most neerely like vnto that Infinite which is wisedome and knowledge in men Angels The knowledge which is giuen to Angels is only known to God Angels The knowledge which is giuen to man is knowne by man limited measured and confined It is therefore by the most wise Philosophers and fathers of former times the Sages of later times and ages agreed by a generall consent harmony of the same truth that all things which are allotted man to know or vnderstand are by two waies or instruments solely to be atchiued or hoped The first of these is the inward vnderstanding the second is the outward sense The vnderstanding hath knowledge diuers waies First immediatly by an inbred Idea vnderstanding of certaine generall notions common vnto all men and in them and with them borne This though intellectual may bee in some sort assimulated vnto that naturall instinct in bruit creatures by which when they come first into the world yet immediately by the direction of Nature they refuse and flie from that which is euill and harmefull and seeke and know that which is needfull vnto their life and preseruation Secondly the vnderstanding hath knowledge by ratiociation by the discourse and vse of reason By this ratiocination we doe in many things gaine a certainety of knowledge in other some a probability and likelihood onely of certainety yet oft-times in a very great neerenesse and affinitie with certaintie Knowledge likewise commeth by the outward senses which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects where the facultie is sound and the instruments of sense and the outward meanes of conueyance are rightly disposed Among these fiue senses the fight and hearing the eye and eare are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge Besides these wayes of knowledge namely the inward and the outward sense there neuer was nor euer can be enumeration of any other For this cause the Philosophers haue diuided all things that are incident vnto mankinde to know or vnderstand either vnto such things as immediatly in their very first thought or mention do proue themselues at the first consideration or sight are euident vnto all men or such as are directly inferred and necessarily proued by other propositions or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty Such things as immediatly proue themselues and are vndoubted in their first view are subiect either to the sense onely or vnto the vnderstanding onely Such things as are only proper to the sense and thereto immediatly and properly subiect are things seene heard touched tasted smelt as colours figures lineaments sounds musike hardnesse softnes drines moisture roughnesse smoothnesse sowre sweete diuersity of odours and the like in which without the vse of the fiue senses men cannot be sensible or know any thing in this inferiour world vnder the heauens Such things as are subiect vnto the vnderstanding onely and not vnto the sense and immediatly proue themselues are generall notions and receptions inseparably fixed in the vnderstanding of all men Of this kind are these positions in Philosophie All things that are made haue their matter out of which they were made haue their speciall formes and difference by which they are a part that they are and lastly to that being 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 thereof is esteemed iustly made 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 ouer shine 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
knowledge and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature It remaineth now to enquire concerning our particular subiect of Witch-craft whether in the common way of all other detections of trueths it ought likewise consist or whether by it selfe it haue other priuiledges beyond all other trials If reason be the sole eye and light of naturall vnderstanding which God hath giuen vnto reasonable man as is before prooued If without it can be no naturall knowledge no Art no Science no discouery If Law among all people and nations be so iust in all things as to doe or allow nothing against true reason in which consisteth right If God himselfe and all flourishing Common-weales haue tyed men and Lawes and the decision by them of all doubts questions and controuersies either vnto right proofe euidence and allegation according vnto reason or at least faire likelihood presumption and probabilitie and beyond these there neuer was is or can bee any iust iudgement or triall How is it possible that man can attaine any knowledge of Witch-craft if not by those meanes by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto If this bee infallibly true man must either by the former common wayes of knowledge and detection know likewise and detect Witch-craft or else bee altogether ignorant thereof whereof the contrary by dayly experience is manifest It may bee and is obiected that it is a hard and difficult matter to detect Witch-craft by the former and ordinary courses as is oft seene and found apparent So is it likewise equally difficult and as hard by the same meanes oft times for many a iust man to prooue and cleere his opposed innocency and for many an iniuriously wronged wretch to prooue his right to defend his goods yea life it selfe from violence notwithstanding this is no allowance vnto another way no reason or iustification of any vnwarranted way or way out of the way of Reason Iustice and Law bee his burden neuer so importable or his iniury exceeding crueltie For if God had allowed vnto men alwayes smooth assured certaine and infallible wayes vnto the satisfaction of their wants and the accomplishment of their intentions and desires without failing what would become of Religion Vertue and Wisedome Then should euery man be alike wise and men would bee so confident in their owne strength and power and so proud that they would forget God and neuer thinke of the Almighty If the meanes and wayes vnto all knowledge and the information of our desires and affections did meete with no impediment to opposition no contradiction no casualty to intercept and all things should prosperously succeed vnto our meanes and endeuours there would neuer bee any vse of Patience Tâ—perance or dependance vpon the diuine prouidence and consequently little acknowledgement and lesse worship and adoration of our Creator who according to his wisedome good will and pleasure doth otherwise gouerne guide order and dispose all things For if vnto our supposed needfull ends vses and necessary desires were certaine and vncontrouled wayes nothing impossible nothing denyed then were our lust a Lawe and man in no power but in his owne in no awe in no Law in no rule Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man and made his pride subiect to infinite creatures limits restraints coertions thereby to reach him true wisedome pietie trust dependance worship and adoration of his all-restraining and allimiting vnlimited power Man therefore must thereby learne to be contented so to know as therewith to learne to know himselfe that is with his large portion his lot his manifold indowments his excellencie of Sense Reason Vnderstanding Prudence Art not to forget or spurne at their interdictions prohibitions and inioyned lots beyond which to desire to know is curiositie is folly Sâ—pientia veâ—a 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 â—e 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. 39.30 Deut. 17.6 and 19.15 Matth. 18.16 Iohn 8.17 2. Corinth 13.1 Hobr. 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
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 therein vnto Iustice and all religious Ministers and seruants of God and Iustice in the most strict and seuere extent of Law 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 and how detected 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 from the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted generall 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 Almighty 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 truly 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 beene 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. 28.15 God is departed from me saith he vnto the vision of Samuel raised by the Diuell and answereth me no more neither by Prophets neither by dreames therefore haue I called thee that thou maist tell mee what I should doe Here is a manifest grant of knowledge in Spirits aboue men Secondly reason doth hence collect that all Spirits that doe suffer themselues to be enquired at are euill Spirits and therefore Diuels because Almighty God hath here expressely forbidden the enquiring at any other Spirit beside himselfe and therefore good and holy Spirits will not nor can not disobey the commandement of God nor countenance or assist men in so doing Thirdly reason doeth necessarily hence conclude that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man are Sorcerers Witches and South-sayers if promising and performing according thereto really and yet not warranted by God his word nor assisted by nature The consequence and inference of this reason is iust for that to promise those things or to vndertake those things which are out of their own knowledge and solely and properly in the knowledge of Spirits and Diuels doeth manifestly proue in the performance their interest societie and contract with Spirits and Diuels which is Sorcery and Witch-craft It may bee here obiected that there are some men who affect to bee resorted vnto and to bee enquired at in things supposed hidden from the knowledge of man and to be reputed able vnto such Reuelations though haply they practise to deceiue vnder the colour of pretence of such abilitie It is iustly hereto answered that this their presumption ought to be seuerely enquired into whether it doe taste of ought that is diabolicall of the Diuell or supernaturall and if nothing so doe yet in this Grand cause of God himselfe the religious iealousie of the prudent Magistrate ought to punish their presumption which dare affect to vndertake the name or note of a sinne so odious and abominable vnto Almightie God Let vs for better impression againe repeate and iterate those things which were collected out of the propounded text First that there is knowledge in Spirits of things hidden and separated from the knowledge of man Secondly that such Spirits as are enquired at and doe reueale such knowledge vnto man are Diuels Thirdly that men which doe practise to be enquired at for such supposed Reuelations ought not onely to be iustly suspected and inquired into but that if they be found therewithall to know and reueale those things which are indeed and really aboue and beyond the knowledge of man and are properly and onely in the power of Spirits that then this doth infallibly prooue their interest power and societie with Diuels which is certaine and assured Sorcery and Witch-craft And thus hath reason drawne a demonstration out of the booke of God of a certaine Witch and manifest Sorcerer Let vs now exercise our selues in the consideration examination and tryall of some particulars herein It is said of Apollonius that he foretold the day the houre of the day the moment of the houre wherein Coccius Nerra the Emperour should die long before the time and being in farre distant places remooued from him It is reported of the same Apollonius that being consulted by one who for that purpose came vnto him how he might grow rich Apollonius appointed him to buy a certaine field or ground and to be carefull in tilling and plowing thereof which after he had done a while he found in the end a great treasure and so became rich It is written of the same Apollonius also He made knowne vnto Titus Vespatian the time and manner of his death enquiring it at his hands These things with many other the like Ianus Iacobus Boissardus relateth in the life of Apollonius Who hath not heard of the name and mention of that famous and renowmed British Wizard Merlin and of his high and great esteeme among Princes for his prophesies Vnto his fore-sight and predictions from many foregoing ages the successes and euents of diuers Princes affaires in their seuerall raignes haue beene vsually by diuers times and histories referred For this cause Master Camden in the description of Caermarden-shire doth terme him the Tages of the Britans Speede in his tractate of the ancient Inhabitants of great Britane as also of the life of Aurelius Ambrosius and of the raigne of King John and of Henry the fourth doth out of Malmesbury and others recite diuers accidents and euents in seuerall succeeding ages vnto his oraculous and miraculous illuminations ascribed to haue beene foresâ—ene foretold and knowne If there be
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 bâ—ch 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 heâ— liâ— 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 by â—es and dotches 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 succcede 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 forts 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 he who pretendeth truth but intendeth falshood For this cause sometimes vnder an holy pretense he maketh God the Author of his vnholy prestigiation and slandereth God vnto his face sometimes to be reputed an Angell of light he maketh himselfe a license to counterfeit the Diuell He proposeth it his trade to seduce and liueth by lying Sometimes in shew and pollicitation he is a Witch but in the performance of the greater sinne hee is lesse iust and in the personate resemblance solely a Iugler For as the Witch performeth that which in true and infallible reason is transcendent and aboue nature so the Impostor performeth that which in false and fallible reason and opinion onely seemeth parallel Hence as Witches doe strange and supernaturall workes and truely vnto reason worthy of wonder so the Impostor doth things voide of accomptable reason in shadow shew and seeming onely supernaturall wondred and admired And hence it commeth to passe that with vndiscerning mindes they are sometimes mistaken and confounded on for another From hence it is also necessarily concluded that as Witch-craft is discouered by a supernaturall worke aboue reason whereto the Witches consent if accessary so an Impostor is detected by a worke voide of accomptable reason but in a deceiuing false Visar or shew wherewith the purpose and intention of the Deceiuer or Impostor doth concurre As therefore the suspected Witch is tyed to answere vnto any iust doubt which may bee directly vrged against his or her manifest voluntary action that is prooued supernaturall so is a truely doubted Impostor bound to giue satisfaction for such his ambiguous actions as doe in likely reason appeare fraudulent vaine prestigious iuggling couzening or deceiuing And thus shall each appeare in his owne true shape apart of diuers kindes of Witch-craft I haue before produced examples I am here likewise very pertinently for further illustration propose some examples of Imposture in generall that the odiousnesse of this foule sinne may appeare more foule and the ougly face thereof may be more fully discoured Among multitude of examples I will recite onely some few whereof some consist in lewd and guilefull contriuement of action other in the bewitching power of false prophecies reuelations predictions and prognostications Concerning the first who can be ignorant of the impious Example 1 and infamous Impostures of Mahomet who by guilefull counterfeit miracles and pretended angelicall illuminated workes first magnified and set vp that heathenish Empire and Religion of the blasphemous Turkes The History of Sebastian the pretended Portugall King Example 2 as it is set forth by Iohn de Serres according to Master Crimstones translation thereof if he were a true Impostor indeed and were not iniuriously traduced and blurred with vndeserued reproch is an incomparable example aboue and beyond many other I will referre my Reader to to the Author himselfe If we desire more neere or domesticall examples herein Example 3 behold in the raigne of Henry the seuenth a boy of meane parentage through imposturous machinations opposed set vp and crowned King in
obsession of his minde with frightfull visions whereof as in the disposition temper substance or qualitie of his braine or body there was no ground or cause so in the Apple it selfe was no other pernicious mixture but that the Diuell as with Iudas Sop though wholesome and sauing in it selfe so in this medicinall fruit entred and possessed where God permitted The like may be said of other both outward and inward remedies which by a Magicke power are and may be oft interrupted turned and bent vnto a vse contrary to their nature For this cause Hippocrates himselfe in his booke de Sacro morbo de Natura muliebri doeth acknowledge many accidents as also diseases and remedies themselues to be diuine as hauing their cause and being aboue the course of nature When therefore fitting vnto any cause matter or humour in the body according to true Art and Reason discouered apt and fit remedies are aptly and fitly by the iudicious Physition applyed notwithstanding contrary to the nature and custome of such remedies they haue vnusuall and iustly wondered effects is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto The deepe and mysticall contengents in this kinde and their hidden reason and cause the vnlearned man or he that is not exercised in difficult discoueries cannot discerne nor can the intricate and perplexed implications therein of doubts and ambiguites possibly become intelligible in euery ordinary apprehension yet by the former easie and familiar example euery man may gesse and coniecture at the most abstruse The subtiltie of the Diuell doeth easily deceiue a vulgar thought and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition The learned Physition notwithstanding possessing true iudgement and learning who doeth and can warily obserue and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing secondly the true wonders aboue nature in due collation with nature to be knowne doth not easily or rashly with vulgars erre or runne mad in the confusion of vaine and idle scruples The wonders of nature are such naturall diseases as are seene in their wondred and admired shapes or mixture to haue a great likenesse or deceiuing identitie with such maladies as are inflicted by the Diuell The wonders aboue nature are such diseases as are truely and vndoubtedly knowne and prooued to haue no consistence or power of consistence or cause in sublunary nature For illustation hereof I will giue one materiall instance fitting our present time that shall apertly without exception manifest the distinction of both these kinds 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 Warres and Teares 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 sometimes red sometimes white for the most part without paine the bignesse of an Aegyptian beane and of the colours of the flowers of Thyme They are found saith he in the priuie part of women and are cured by cutting them away Ioannes Hucherus of the Citie of Beuois in France sometimes one of the Kings counsell and Physition vnto his person in his second booke concerning barrennesse doth testifie that the former excrescence doth sometimes grow in some length sometimes in the hands sometimes in the feete sometimes in the thighes sometimes in the thighes sometimes in the face but saith that they are most troublesome in the priuie parts both of man and woman Celsus saith in his first booke chap. 28. that these excrescencies doe sometimes open and bleed send out blood Thymion inquit facile finditur cruentatur nonnunquam aliquantum sanguinis fundit Antonius Musa vpon the 26. Aph. of Hippocrates the third booke testifieth by his obseruation in diuers particulars that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie The second disease or excrescence called Nymphs Paulus Aegineta in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse Auicenne deliuereth the same description Tom. 1. Fen. 21. Tract 4. and Albucasis Chirurg Part. 2. Chap. 72 73 74. The third excrescence called Cleitoris is little different from the former by the description of the same Authors Auicen lib. 3. Fen. 28. Paulus Aegineta in the fore-mentioned place The fourth excrescence called Cerrosis the same Author in the same place compareth vnto a long taile and saith that it hangeth downe and issueth out of the part before mentioned in women and is cured by being cut away The fift excrescence called Morum hath that name from his likenesse vnto a Mulberrie The sixt called Alkasce from his likenesse vnto a Bramble leafe Auicenne Tom. 1. lib. 3. Fen. 21. Tract 4. cap. 20. As for the seuenth and eight Excrescences growing likewise as the rest about the secret parts they haue beene so commonly in auncient times knowne that Martiall the Poet out of his owne acquaintance with them hath made sport thereof in wittie verse Dicemus ficus quas scimus in arbore nasci Dicemus ficus Caeciliane tuos Of the Mariscae thus also writeth Invenal Coeduntur tumidae medico ridente Mariscae Of these Mariscae thus saith Antonius Musa vpon the Aph. 30. lib. 3. Wee call them saith hee crests or combes from their likenesse vnto the combe of a Cocke which saith he if they bee not in time cut away and cured by actuall cauteries they are neuer cured at all Thus much concerning these diseases out of learned Authors Let vs now consider these naturall diseases which are called wonders in nature because not ordinarily or vulgarly seene with those markes of Witches or diseases and excrescencies effected and caused by the Diuell in Witches which therefore must needes
be wonders aboue nature Let vs I say compare them together the one with the other Their exceeding neere neighbour-hood and likenesse no common vnderstanding as they are described truely and liuely can chuse but acknowledge To confound or mistake the one for the other is very easie but yet dangerous and pernicious I will not denie against due testimonies and the free confessions of the Witches themselues that such markes may bee by the Diuell vpon couenant made in way of an hellish sacrament betweene the Diuell and the Witch but where the confession of the Witch her selfe being free from iust exception doeth not appeare nor the Diuell to any spectatours doeth shew himselfe in the act of sucking which hee neuer doeth as my incredulous thoughts perswade my selfe where I say these appeare not to be manifest without fraude there it is requisite and necessary that either wee discharge the Diuell and acquit him of the slander or else discouer it by some other signe or note which may iustly be appropriated vnto the Diuell that his finger or guilt hath beene therein This is reason without which ought bee no perswasion Euery tree is to be knowen by his owne fruit saith our Sauiour Therefore the diuell is to be knowne by the workes and fruites of a Diuell proper and belonging vnto him Trie and discerne the Spirits saith the Scripture whether they be of God or no. And how can they bee discerned if there were not some notes or properties knowne vnto holy discerning mindes whereby they may be discerned It is madnesse therefore to suppose it possible to know that which is done by a Spirit wherein is no euidence impression signe shew or propertie of a Spirit For as a naturall cause cannot bee knowne but by his naturall effect so is it impossible that a spirituall cause should be knowne but by some supernaturall effect For this cause in all places of Scripture where are set forth the outward workes or actions of the Diuell they doe there likewise all appeare to be his in some extraordinary supernaturall note or maner The casting the bodies of the possessed in the Gospel into the middest of the people was a thing extraordinary impossible and vnusuall vnto the voluntary motion of men alone The bringing of fire from Heauen to deuoure so many of Iobs sheepe was in the manner beyond the nature vsuall and ordinary force or custome of fire The carriage of the heards of Swine headlong into the Sea was manifestly beyond the nature of their naturall motion yea against their nature Here may be obiected that the Diuell doeth ordinarily worke and produce things of seeming wonder and strange consequence wherein notwithstanding doeth not appeare any signe or impression of any supernaturall cause or authour as is seene in many things produced in men and issuing from his vsuall tentations of men The answere is that the Diuell doeth worke vpon man two wayes The first is immediately by the temptings and soliciting only of man vnto workes which properly are affected by man himselfe in the vsuall course and power of mans nature The second is immediately by his owne proper action as hee is a Spirit and immediately worketh in himselfe the worke of a Spirit In the first the Diuell is not properly said to worke in himselfe but rather to giue and offer occasion vnto the disposition and affections of man thereby exciting and tempting man vnto that worke which therefore onely carrieth the stampe of a worke proper vnto a man In the second the Diuell worketh immediately himselfe as he is a Spirit and in that worke therefore must necessarily likewise bee seene and appeare the stampe of a Spirit since in the course and order of all things created whatsoeuer the true and immediate cause his immediate true and proper effect is the sole true infallible stampe euidence and proofe thereof The workes therefore which are called or esteemed the Diuels in regard of his tentations and incitations of man vnto foolish wicked and oft wondered mischieuous actions are onely and truely called diuelish as proceeding from the Diuels instigation onely but are not truely or properly or immediately any workes of the Diuell and therefore it is not requisite that in such workes of the Diuell vnproperly called his there should appeare any signes proper vnto the workes of a Spirit or Diuell Since then it is infallible that there can bee no possible discouery of any cause whatsoeuer naturall or supernaturall but by such accidents effects or properties as properly belong or issue from that cause and since proper effects appearing doe onely discouer their causes more cleerely where they appeare more cleere and more obscurely where they doe appeare more obscure and nothing at all where they appeare not all Since I say this is true and neuer to be infringed those supposed Witches markes before they can iustly and truely bee iudged to bee by the Diuell effected or vsed must by some stampe or signe proper to himselfe or to his workes or to his vse or propertie therein be so determined and conuinced to be The wonder indeed of their strange shapes forme and manner is sufficient to amaze such as are not iudiciously read or are vnlearned but the Phisition who knoweth such diseases to bee in nature by that knowledge of their nature knowing likewise that they doe not exceede nature doeth iustly stand apart and diuide himselfe from the vulgar errour and opinion that they are any markes to be appropriate vnto the Diuell And hence appeareth the necessitie of conuincing the forementioned Witches markes to bee supernaturall before vpon their shape or appearance onely it can bee esteemed iust either to impute vnto the Diuell or to call any man into question Before they can bee truely iudged or determined whether supernaturall or no the necessitie of consulting with the learned Phisition is likewise demonstrated Of which wee may yet againe giue another demonstration within the same instance It hath beene sometimes by oath confirmed and deposed that these forementioned markes of Witches haue immediately after they haue beene seene sudainely vanished to bee no more seene The question may bee whether their sudaine disparence after their manifest appearance bee in nature possible vnto such like diseases or no. It is knowne vnto the Phisition that many diseases doe insensibly grow and insensibly also weare and vanish away without any knowledge or notice thereof taken by the diseased This therefore solely can bee no note of a supernaturall marke whatsoeuer passionate ignorants fondly dispute to maintaine their owne wils and preiudicate resolutions I doe grant if those materiall excrescencies doe in a moment vanish away without any precedent preparation or alteration tending thereto or doe in an instant appeare and in the same moment without any mutation or proportion of time instantly vanish then must this bee granted supernaturall Quia nihil fit in momento that is no naturall being hath desinence or being without proportined time beyond which nothing
Spirits how discerned CHAP. V. That the diuell doth and can worke alone without the association of a Witch CHAP. VI. 1 The Diuell associating with a Witch 2. A Witch apparently discouered by the Conduct of the outward sense and testimony thereof 3. That the Diuell playeth the Iugler in many things seeming to raise the dead to transforme into Cats or Dogs or other Creatures to present the same body in two distant places at the same time 4. The difference betweene things meerely imagined or fancied and things really offered vnto the outward sensetruly discerned 5. That which is supernaturall or spirituall may be discouered by the outward sense 6. How the counterfeit miracles of the diuell may be discerned from the true miracles of God CHAP. VII 1. An assured Witch by euidence of reason conuinced 2. All Spirits that are enquired at are Diuels 3. Witches may be detected by professedly vndertaking and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man 4. All men in whom the Diuell doth exercise supernaturall workes or miracles or by whom he doth vtter supernaturall reuelations are not simply therefore by necessary consequent of reason to be esteemed Witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus He that vndertaketh reuelations or workes which are truly found supernaturall and cannot either prooue them to be of God nor to be imposture nor to be imposed vpon him by the Diuell without his will allowance and liking thereof that man by certaine Demonstration is a Witch or Sorcerer What Witchcraft is manifestly described CHAP. VIII 1. The diuers kinds and manners wherein Witches receiue knowledge from spirits as Astrologers as Wizards as Phisitions That the Diuell can both inflict diseases and cure where God permitteth CHAP. IX That since Imposters doe counterfeit Witches and vnder colour of imposture Witches may hide their discouery it is fit that diligently the Magistrate inquire into Imposters CHAP. X. 1. Whether the diseased are bewitched when and how it is certainely to be knowne when not and when men ought to rest satisfied in desiring satisfaction therein 2. The markes of Witches vulgarly reported and by oath deposed to be found in their bodies how to be tried and knowne from all naturall diseases among which many are ve◠like vnto them 3. The necessitie of consulting with the Physition not only therein but in all diseases supposed to be inflicted by the Diuell 4. How farre the vulgarly esteemed confession of a supposed Witch is of validitie to prooue her a Witch CHAP. XI That Witches may be produced vnto the barre of Iustice two waies first for manifest workes of Sorcery witnessed by the sense secondly for reuelations aboue the possibility and power of man CHAP. XII 1. Presumption and probabilities against suspected Witches 2. That Witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason CHAP. XIII That men ought not to seeke the discouery of Witches by vnwarranted meanes voide of reason or superstitious CHAP. XIV Casting Witches into the water scratching beating whether any allowed triall of a Witch CHAP. XV. 1. That reuelations by the bewitched in their fits or traunces are no sufficient proofe against a Witch 2. That the declaration by the bewitched of secret markes in the bodies of suspected Witches are not iustifiable to be admitted as any true or allowable conuictions 3. That the healing of the bewitched by the compelled touch or action of the supposed Witch is no reasonable accusation against any man as therefore a Witch 4. That there is no more necessitie of a miraculous detection of Witchcraft then of any other as hideous and abominable sinne 5. That the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of God and therefore simply in themselues though reuealing truth they are not to be trusted or credited alone but so farre forth as they doe point vnto or occasion iust and reasonable inquisition The conclusion of the whole Treatise inferring the two sorts of manifest Witches generally thorow the whole worke intended and by Demonstration made euident to be the same against whom the Law of God was directed as also that there is no other triall of those Witches but the meanes and waies in this Treatise before mentioned TO THE RIGHT HONOVRABLE Sr. EDVVARD COKE Knight Lord chiefe Iustice of ENGLAND one of the Lords of His Maiesties most Honourable Priuie Councell and to the rest of the Honourable right Reuerend and worthy Iudges RIght Honourable Lords where according vnto the direction of good lawes gracious Soueraignes nobly rule and loyall Subiects freely obey there the Common-weale which is the common good of both produceth the most royall happy and stable Monarchy If euer any Kingdome hath beene fortunate to giue a true mirror and example of this happinesse this famous Island hath beene therein incomparable wherein so many puissant Monarchs successiuely swaying this Emperiall Diademe according vnto the ancient Lawes and Customes of this Nation haue so many hundreths of yeares gouerned this mighty people in peace and honour at home and victoriously led them in triumphant warre abroad as by the glorious trumpe of forreine and domesticke fame and Historie is not obscure The splendor of this truth the iniurious aspersion of insufficiencie in our English lawes cannot without shame or blushing guilt behold Notwithstanding since in some few things to bee wanting was neuer as yet wanting in the most exquisite lawes Policie and State that euer hath beene and since the Law of God it selfe though perfect in it selfe through humane imperfection in the true perfection was neuer yet seene giue mee-leaue through all lawes and Countries in one particular to wonder at their generall defect What Law or Nation in the detection of Witches and Witch-craft hath as yet euer appeared competent or from iust exception exempt How vncertaine are among all people differing iudgements Some iudge no Witches at all others more then too many others too few by many in so opposite extreames so extreamely opposite I doe not presume to prescribe how a law may become more absolute or perfect I onely labour to enquire to learne Among many generall directions by different Authors diuersly published concerning the perfecting of particular lawes as farre as perfection is possible vnto humane frailty Demosthenes in his second Oration against Aristogiton in my thought doth seeme to equall if not exceede the most exquisite Three things faith he as may be plainely out of the forenamed place collected doe concurre vnto the vpright constitution of euery complete law whereby it may be held sacred and inuiolate The first is that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it be the ordinance and gift of God Secondly that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sage and iudicious decree and counsell
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 vpon 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 fatum 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 much as in fire or water And as Reason good Lawes Kingdomes Nations and Common-weales haue distinguished ingenuous liberall true and profitable Artes and Sciences builded vpon reason trueth and vnderstanding from base ignoble vnprofitable needlesse curious and erronious Artes so hath the holy Scripture both iustified sanctified and commended the one and condemned and nominated with rebuke and shame the other The first is euident Exod. 3. verse 1 2 3 4 5 6. where Almightie God doeth testifie concerning the knowledge and skill of workmanship in gold siluer and stone that hee gaue it by his Spirit vnto Bezaleel and Aholiab who were workmen according to knowledge and vnderstanding in that lawfull Art profitable vnto the building of Gods house The second is manifest Actes 19. verse 19. where it is in their due commendations recorded that those who before vsed and practised vaine and curious Arts when they were by the preaching of the Apostles truely conuerted in token of their vndissembled repentance they absolutely renounced and disclaimed their vaine learning and openly burnt their bookes though valued at an high rate and rich price CHAP. II. That no Knowledge can come vnto man in any Art or Science but by Sense or Reason or likely and artificiall coniecture is proued by the Science and Knowledge of Physike in stead of all other Arts and Sciences NOw for the better impression of that which hath beene before said that is that nothing is or can bee detected or is liable vnto mans knowledge which commeth not vnto him by the helpe of Reason the inward or the outward Sense Demonstration Ratiocination or iudicious and prudent Coniectation in reasonable likelihood let vs examine any one particular ingenuous liberall or lawfull Art or Science in stead of many and therein view how by the former mentioned keyes doores and entrances solely are opened the wayes vnto their contemplations study and perfect apprehension And if one Art or Science may bee sufficient herein I thinke it most fit to choose my owne because as to my selfe most prompt so vnto any other not vnprofitable All diseases that happen vnto the body of man are either outward or inward and therefore either seene by the eye and deprehended by the outward Sense or conceiued onely by Reason and the inward Vnderstanding Inward diseases and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding sometimes they doe not appeare certaine or by certaine notes or signes but by likely markes onely which are the grounds of artificiall coniecture And as some diseases are apparent to outward sense some euident to inward reason some by artificiall coniecture onely in learned exact search and perquisition pursued vnto their discouery so also are many diseases hidden from all these wayes of inuestigation and therefore remaine as remembrances of mans manifold ignorance in this life and of the secret reseruation of Gods decree and prohibition As then in those diseases which are apparent vnto sight it is blindnesse in a Physicion to make question in those which are euident to
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 vndoubtedly 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 not here mention the generation of wormes stones and the like in the guts gall heart longs and other parts of which no Art or excellence of knowledge can possibly take notice vntill they haue prooued themselues vnto the sight Many diseases of these kindes being fearefull and terrible accidents and afflictions vnto the body yet for the most part are neuer detected because they haue not onely no proper tâ—ue certaine likely but no possible meanes or way of indication or notice at all in any reason or vnderstanding of humane Art or Science without which the most exquisite and Scientificall Clarkes are altogether disabled and must necessarily bee ignorant Thus hath beene at large manifested that nothing can bee vnto the Physician in his Art and Science knowne which either by outward Sense or inward is not apparent or by likely and artificiall coniecture from both is not detected or discerned The like might bee vrged concerning the trials of Lawe and Iustice and inquisitions of offences and errors against the Law which are the diseases of a Common-weale as the former of the body of man Many offences against the Lawe are apparent vnto the outward Sense as sight or hearing and therefore being witnessed by hearers or beholders are without doubt or difficultie immediately dispatched sentensed and adiudged Many also are euident to reason which therefore are held and reputed inuincibly and infallibly to conuince Many offences also there are neither manifest to Sense nor euident to reason against which onely likelihood and presumptions doe arise in iudgement whereby notwithstanding through narrow search and sifting strict examination circumspect curious view of euery circumstance together with euery materiall moment and oddes thorowly and vnto the depth and bottome by subtill disquisition fadomed the learned prudent and discerning Iudge doeth oft detect and bring vnto light many hidden intestine and secret mischiefes which vnsensibly and vnobseruedly would otherwise oppresse and subuert the Common-weale When by none of these wayes of extrication the trueth can possibly be gained the wise and vpright Iudge vnto necessitie in want of due warrant vnto iust proceeding doeth with patience and sobrietie submit For this cause as may be seene vpon records many cases iustly necessarily and vnauoidably stand perpetually inscrutable vndecided and neuer determined as certaine proofes euidences of the limitation and annihilation of mans knowledge in many things of this life Almightie God oft-times decreeing to hide some trueth from the fight of man and detaining it in his owne secret will and pleasure CHAP. III. Whether Witch-craft haue any other wayes or meanes of inuestigation then these before mentioned and what is the true inuestigation IT hath beene at large before declared how God and Nature haue limited and confined all knowledge of man within certaine wayes and bounds out of which and beyond which it cannot passe as also for that cause that no iustifiable Art or true Science whatsoeuer doeth or can exceed those restraints There haue bin also diuers examples produced of the necessitie of mans ignorance in the impossibilitie of much
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 fayres 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 thoseâ—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 it cannot be their guilt but his intrusion vsurpation and insidiation but supernaturall reuelations in which any man shall knowingly and delibrately consult with or inquire at a knowne Spirit and inioying the free libertie of his will not depraued or corrupted by illusions or diseases shall with consent or allowance thereof entertaine commerce conference or assistance of Spirits vnto that purpose such reuelations I say wheresoeuer truely and duely detected doe demonstratiuely and infallibly point on a Witch or Sorcerer by what way soeuer hee doe practise with the Diuell whether by coniuration spels or other Magicke rites or by vulgar trading with him by familiar speech and expresse contract as is most vsuall with vulgar and vnlearned Witches It is not the different manner of contracting or couenanting with the Diuell that maketh a new or a different species of a Witch for by what name soeuer in what manner soeuer any man doeth contract with the Diuell hee is a Witch or Sorcerer saith Binsfeldius and inuocateth the Diuell Although therefore the possessed or obsessed are iustly acquite in their reuelations and prophecies because transmitted or sent vnrequired and vnknowingly vnto them yet cannot the Witch or Sorcerer bee any thing at all aduantaged or cleared in his reuelations which are euer detected to bee both by him affected as is prooued by his mercinarie sale thereof and also are fore-thought and premeditate as is euident by his promised and couenanted vndertaking thereof according to conditions or agreement That we may make this point yet more cleere let vs yet farther examine and consider what Witch-craft is These are the expresse wordes of Binsfeldius a Papist Diuine in his tract de Confessionibus Sagarum Veneficorum Vt fiat maleficium haec tria concurrant necesse est inquit Deus permittens secundo Diaboli potestas tertio hominis malefici voluntas libere consentiens That is vnto Witch-craft three things necessarily concurre first God permitting secondly the Diuell working thirdly man thereto consenting or yeelding his free-will Vnto the very same purpose saith a learned Protestant Diuine our countriman Perkins in his description of Witch-craft including the worke or assistance of the Diuell the permission of God and a wicked art freely practised by man and chap. 5. of his discourse of Witch-craft hee pronounceth also him a Witch whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the Diuell in the working of wonders aboue the ordinary course of nature I name these two Diuines onely because in this particular they seeme to mee to haue best satisfied and by the common consent both of Papist and Protestant Diuines the trueth doeth more vncontrouersedly appeare Catholike and firme most other learned men that I haue seene on both parts hauing generally or for the most part comparatiuely beene defectiue Scaliger in his booke de Sabtilitate consenteth with them both exercit 347. where speaking of the impossibilitie of one man hurting another meerely by bare wordes hee hath these wordes There is a greater power then wordes saith hee namely the Diuell doeth the
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 be friend aide or conuince 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 sound 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
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 miraeculis 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 â—elusorily 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
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 or 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
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 precense 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 fell 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 Heydâ— in his defence of iudiciall Astrologie doth out of Osâ—ander recite this distinction of Astrologie Astrologia pura qua nihil habet de Magiâ— that is Astrologie that is not mixed noâ— intermidieth 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 caâ— partem Astrologiae quae sequitur manifestas natura 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 vpstare 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 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 Maâ—etis Maleficarum There was as the Author of that worke saith sometime a Sorceresse in Germany who vsually cured not onely all that were bewitched but all kinde of diseased people so farre beyond all power or course of Art and Nature and with such facility that all vse of the Art of Physicke or of Physicions was altogether for a time neglected and forsaken while people from all Countries both neere and remote in such numbers and frequence resorted vnto her that the Gouernour of that Countrey imposing vpon euery man one penny that resorted vnto her thereby raised himselfe a mighty treasure What others among the most ancient 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 Herodatus 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 dâ—ie doe witnesse the trueth hereof from their owne knowledge fight and experience Aboue the rest Ferâ—â—iâ— de Abditis nerâ— 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 â—hat 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 maxiâ— in Physicke infallible that he is the most excellent Physician who knoweth best the causes of diseases