obiects instructing his reason and confirming his experience Let it seeme no wonder I say that a meane wit thus beyond others furnished thereto may aduenture amiddest so many doubts and ambiguities wherewith so many worthies haue been formerly intangled and perplexed to auouch and prooue certainty and demonstration In this subiect of Witch-craft by better meanes aduantaged if beyond former times or Writers I haue haply proposed a more direct and certaine Module and Methode of iudging therein I doe not thereby arrogate vnto my selfe but attribute vnto the meanes nor derogate from others whom if the like contingence of the same helpes had as freely and friendly affronted and the like facilitie had opened as ready accesse I acknowledge in the guilty sense of my owne exiguitie whether in the outward beauty of words or inward substance of vnderstanding it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance Since then Right Honourable Lords the subiect it selfe and a pertinent and peculiar vse therein doe point vnto your Honours the propertie of this Dedication vnto whose tribunall the Lawes of God and men appeale against that foule abominable sinne let it not be censured pride or presumption humbly to present vnto your Lordship that consideration and resolution which beyond my merit or desert Occurrents haue freely administred vnto long-distracted meditation If there may appeare therein ought aduancing truth or seruiceable vnto the Common-weale vouchsafe for those good respects it may be gracious in your eyes acceptable and worthy your noble fauours and protection against the iniuries of aduerse obdurate custome ignorance enuy and the vulgar indignation of common receiued and deceiued opinion In the meane season my deuoted heart shall deuoutly pray vnto Almightie God for your Lordships long life the multiplication of many happy daies redoubled honour in your seruice of God your King and Countrey and after this life that life which euer lasteth Your Lordships in the most humble desire and tender of his deuotious seruice and obseruance IOHN COTTA To the Reader INgenious Reader in this subiect of Witch-craft which I here present vnto thee thou art not ignorant what obscuritie difficultie difference contrarietie and contradiction hath among Authors and learned men in all ages arisen From the offusion of generall ignorance or superstitious blindnesse herein willing to withdraw the vulgar illusion I haue endeauoured Demonstratiuely to declare what portion of some more certainty in such vncertainties God Nature hath destined and allowed It is not any worth either arrogated vnto my selfe or derogated from others but my studious desire and vehement affection in this particular together with some speciall experience and paines vpon diuers occurrents and occasions extraordinarily hapning that hath drawne me forth to offer my opinion as the widdowes mite more haply in good will and hearty affection then in true value or deserued esteeme If it may only giue occasion vnto a more exquisite pensell it is the heigth of my intention and a complete recompence of my endeauour For this cause and for common easie reading and apprehension I haue purposely auoided and discontinued the smooth thrid of a continued laboured stile and haue for the most part preferred and inserted a plaine texture of a more vulgar and carelesse phrase and word The enuious haply may cauill that a Physition out of his owne supposed precincts should rush into sacred lists or enter vpon so high points of Diuinitie as by an vnauoidable intercurrence doe necessarily insert themselues in this proposed subiect Diuinitie it selfe doth herein answer them In the theory of Theologie it is the dutie and praise of euery man to be without curiositie fruitfully exercised For as touching matter of Diuinitie as it falleth out or is incident in the discourse of this small Treatise I onely propound such reasons and considerations therein as in common are allowable and commendable in euery Christian man and therein I doe neither vsurpingly controule others nor controulingly conclude my selfe but willingly submit vnto the graue censure and dictature of the learned and reuerend Diuine If therefore good Reader I haue here published or communicated vnto thee ought thankes-worthy as it is by me freely intended vnto thee so let it not from me be vnfriendly extended by thee If I haue in ought erred let it be thy praise and goodnesse to make thy vse thereof without abuse If thou hast formerly thought amisse and doest here reade that is more right be not ashamed to 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 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 unto 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 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 unto the outward sense truly 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
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 act with the Diuell that being detected and discouered doth infallibly and essentially prooue him a Witch and not the act itselfe These obseruations and considerations first necessarily prefixed let vs now proceed vnto the two former propounded experiments of the miraculous detection of Witches It is necessarily true that it can solely proceed from a supernaturall power that the bewitched are inabled in their traunces to fore-tell the sequell of the supposed Witches touch likewise that the nominated Witch shall accordingly by her touch immediately free and dispossesse the Sicke or the bewitched of their agonies It is as necessarily true also that it can solely proceed from a supernaturall power that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected Witch her present speech and actions in farre distant places and the like but whether these miraculous Reuelations with their answerable euents ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger pointed out and noted as also whether they proceede of God or of the Diuell is very materiall to examine and consider If they proceede from God their end their extraordinary necessitie and vse bent solely vnto the immediate speciall glory or extraordinary glorification of God therein will euidently declare What more extraordinary glorification of God can be pretended in the needfulnesse of a miraculous detection of Witch-craft then of any other sinne committed as immediately against God and with as high an hand Witch-craft is indeed one kinde of horrid renunciation and forsaking of God but there are many more kinds much more hellish then this secret and concealed defection as the open cursings wilfull blasphemings and spitefull railings vpon God euen vnto his face professed hatred and contempt of God Among many Offendors in these kindes after their owne long prouoking continuance therein and Almighty God his vnspeakeable long suffering and patience some few sometimes haue been made hideous spectacles and examples vnto the rest of the infinite power and iustice of God his vnsufferable displeasure indignation and direfull reuenging wrath In this number was for some time Nebuchadneser and Pharaoh King of Egypt and in later times Iulian the Apostata and others the like Many other as high Blasphemers and despisers of God notwithstanding haue been permitted to escape any such miraculous punishments or fearefull notorious exposings vnto the worlds view Rabshakeh railing on the liuing God in the open view and hearing of the men of Israel and Olofernes denying the God of heauen were not miraculously or by any immediate hand of God smitten but were suffered to grow on vntill their haruest of confusion was ripe That high degree of blasphemie against the Sonne of the liuing God hanging vpon the Crosse for the sinnes of mankinde committed by the cruell and hard-hearted Iewes in scorning scoffing and spitefull derision both of God in heauen Math. 27 verse 43. and also of the eternall Sauiour of the world descended from heauen was not by God then extraordinarily reuenged as the incomparable greatnesse of the sinne might seeme to require but was in Almighty God his iust iudgement suffered vntill in the due time their owne execrations and cursings of themselues and their posterity thereby to hasten and purchase the effusion of that holy innocent bloud did fall vpon them so heauily that their whole Nation People and Kingdome became extirpate vile and vagabond for euer vpon the face of the earth It is recorded in the Reuelation chap. 13. verse 5 6 7. concerning the Beast that he opened his mouth vnto blasphemy against God his Tabernacle and the Saints that he spake great mighty blasphemies yet power was giuen vnto him to continue and preuaile
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 very 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 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 vn derstanding of certaine generall notions common vnto all men and in them and with them borne This though intellectuall 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 sight and hearing the eye and eare are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge Besides these waves 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
and other parts of which no Art or excellence of knowledge can possibly take notice vntill they haue prooued themselues vnto the fight 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 true 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 sight 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 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 no 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 Temperance 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 teach 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 lists beyond which to desire to know is curiositie is folly Sapientia vera nolle nimis sapere saith the Poet. It is true Wisedome not to bee too wise that is
not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let me intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto that 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. Hebr. 10. 28. In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary tryall of Witch-craft then that which is common vnto all other detections of trueth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meant by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunarie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference
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 or 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 Goccius Nerva 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 foreseene foretold and knowne If there be truth in those Oracles and ancient foreseeing Reuelations they doe necessarily inferre the assistance of a power farre superiour vnto all the power of man Therefore whosoeuer doth finde them true must conclude their Author a Witch or Sorcerer Neither hath the generall reception or opinion of Authors beene herefrom different who haue published him the sonne of an Incubus or the sonne of a Witch begotten by the Diuell As it is said of this ancient time-noted and age-viewed Sorcerer so may be testified of many other What shall we iudge of that infamous woman among the French called Ioane of Arc by others Ioane Pucell de Dieu Iohn de Serres the French Historian doth report that she had many miraculous Reuelations where of the King then Charles the seauenth and all his Armie and men of warre were open wondering witnesses and in those reuelations for the most part there was found no lesse wondrous truth then true wonder as saith Serres although some others haue iudged her an Imposteresse only By her sole incouragement and stout assurance of successe built vpon miraculous reuelations the French prosperously incountred the victorious English in France at seuerall times and against all humane reason recouered their in reason-vnrecouerable and most desperate standing euen neere vnto the pit of vtter downefall with more then vnspeakeable amazement and terrour vnto the sodainely confounded English Notwithstanding at length shee was taken prisoner by the English executed and burnt for her Witch-craft What shall wee say or iudge of other the like Authors and broachers of supernaturall reuelations and predictions in other times The fore-mentioned Historian reporteth that a Wizard foretold Duke Biron of his death and that hee should dye by the backe blow of a Burguignon who afterward prooued his Executioner beeing that Countrey man Melancton out of Carion doeth recite the mention of a woman of the order of the Druides among the Tungri who foretold Dioclesian that hee should bee Emperour of Rome when he had first killed a Boare which prooued afterward one Aper then an Vsurper which in the Latine tongue signifieth a Boare Suetonius writeth of a Diuinour who long before was able to make knowne the death and the manner of the death and murder of Iulius Caesar Philippe de Commines in his 8. booke chap. 19. doeth make mention of one Frier Hierome and of his many admirable reuelations and predictions concerning the affaires of the King of France which as from Friers owne mouth hee himselfe did oft heare so with his owne eyes hee did witnesse and behold their issue true It was disputed whether in these transcendent reuelations the Frier were a man of God or no and it is doubtfully there concluded In these like reuelations and prophecies reason cannot deny but must acknowledge the manifest impression and stampe of more then humane Science or demonstration If wee desire or affect more specially to viewe what our owne Histories at home afford who can deny him a Wizard or Witch who as Master Speede and others testifie in the reigne of Richard the Vsurper foretold that vpon the same stone where hee dash his spurre riding toward Bosworth field hee should dash his head in his returne which prooued accordingly true when being slaine in battell hee was carryed naked out of the field and his head hanging low by the horse side behinde his bearer did smite vpon the same stone in repassage where before in passage hee had strooken his heele and spurre What can be deemed lesse of the Author of that prophecie in Edward the fourth that is that G. should murder King Edwards heires which G. vnderstood of the Duke of Glocester was too true How can he likewise escape the iust
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 Malleus 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 Authors that are not Physicians doe publish concerning the power of incantations in the curing of diseases is needlesse to write Hee that hath read any few lines of old Homer or of diuers other aged Poets shall finde plentifull record hereof Herodotus is not silent herein But to omit all their needlesse testimonies Physicians of these last times of the most eminent note and worth whose pennes are yet scarce drie doe witnesse the trueth hereof from their owne knowledge sight and experience Aboue the rest Fernelius de Abditis rerum causis is worthy any mans paines or view Let vs now lastly see what may bee collected out of the booke of God concerning the power of the Diuell in curing diseases from whom all these inferiour Agents Witches and Sorcerers doe deriue their power and skill If it bee in his power where God doeth permit to induce diseases it must needes bee in his power to cease or calme diseases because both causing and curing consist in the vertue and force of the same meanes Hee therefore that knoweth how and by what cause the disease is induced doeth necessarily vnderstand that by the remouall of that cause it is cured and according to that rule can equally as well by remouall of that cause cure as by the induction of the cause bring sickenesse For this reason it is a maxime in Physicke infallible that he is the most excellent Physician who knoweth best the causes of diseases and who vpon the knowledge of their true causes doeth found the right method of their curation That the Diuell doeth both know the causes of diseases and also how by them to procure and produce diseases is manifest by the History of Iob vpon whom he brought that grieuous generall botch and byle ouer all his body Iob chap. 2. verse 7. That hee did this by the force of causes in nature must needes bee euident First because hee is a creature and subiect and limited by nature vnto and within her lists and therefore is not able absolutely and simply without causes and meanes in nature to produce any effects in nature although our ignorance of his power and knowledge because it so farre excelleth our power or nature doeth call all his workes iustly supernaturall Secondly for that byles and botches are knowne naturall diseases and therefore had naturall causes although haply vnknowne to any man and beyond the nature of knowledge or skill in man These reasons of the Diuels impossibilitie to worke those effects without nature are thus yet more briefly and cleerely made infallible Of nothing simply to produce any thing vnto a true being and existence is the sole and proper worke of any infinite Creator and impossible vnto any creature Therefore the Diuell being a creature could not bring those diseases vpon Job but by created meanes preexisting in created nature in which he is contained and limited And thus much concerning that kinde of Witch and Sorcerer which is enquired at concerning the curing and issue of diseases which we will conclude with this note that all learned men of the best experience haue obserued that in those cures by Witches and Sorcerers the Diuell hath neuer perfectly healed but for a time or else where hee hath seemed most perfectly to cure it hath beene for a reseruation of the body by him cured vnto a greater and further mischiefe in time to succeede Besides this kinde of Witch by meanes vnknowne to man or by a supernaturall vertue in knowne meanes aboue and beyond their nature vndertaking to cure the sicke or to foretell the euent and issues of diseases there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons as are bewitched or possessed by the Diuell This kinde is not obscure at this day swarming in the Kingdome whereof no man can bee ignorant who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men and wise-women so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched But it may bee obiected that many of these two last mentioned sorts are rather deceiuers and Impostors onely who by an opinion of this power and not by any reall power herein doe deceiue seduce and beguile the people This cannot in some be denied notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of Witches vnder pretense thereof whereby it shall euer continue in this shape neglected or vnspied I will both briefely giue satisfaction how the one may bee distinguished from the other and also declare how men ceasing to enquire at Diuels and Witches or Impostors may learne to enquire of their God alone and by the light of nature and reason which hee hath giuen vnto them in his feare with his allowance and approbation more truely and certainely informe themselues CHAP. IX Of Wizards and Impostors how they differ from Witches HOw Witch craft in diuers kinds may according to euidence of reason be detected hath beene before made manifest How imposture may be discouered sense there is so good vse
force of these reasons to euince the presidence of the Diuell in the manner and motion of the fore-named disease the Diuell himselfe did shortly after iustifie declaring and professing himselfe the Author thereof in plainly expressed words In the sore-named booke and chapter there is another report or relation of a man sudainly surprised with an extraordinarie fashion or shape of madnesse or phrensie wherein he vttered and reuealed things hidden and of profound Science and reuelation not onely aboue the pitch and power of naturall capacitie and the stimulation thereof in diseases contingent and the forgerie of fained extasie but really in true and vpright iudgement and vnpartiall discerning of a Physition beyond all question and exception supernatuall The sequele after made it good These examples are sufficient vnto men that are wise and with whom reason hath authoritie I doe not affect vnaduised multiplication herein suspecting many histories and reports of diuers Authors The possibilitie of those which are here produced beside the vnstained credit of the Author is apertly confirmed by the holy Scripture where in the Lunatike the Diuell manifested himselfe by actions onely proper and appropriate vnto the power of a Spirit such was his casting the Lunatike into the fire and into the water his violent rending and tearing him which were things by the Physition iudiciously distinguished in most part impossible vnto the power and nature of the Lunatike himselfe or of his disease alone though not all The man possessed among the Gadarens Matth. 8. Mark 5. Luke 8. likewise doth establish the same who was knowne and seene euidently by the Physition how farre simply or solely diseased and how farre possessed beyond diseased extasies by those vndoubted workes and that finger of the Diuell when he easily brake in peeces those yron chaines wherewith the Lunatike was bound so that no force thereof whatsoeuer could hold or binde him as also when he vttered and spake that more then humane vnderstanding and reuelation of Iesus Christ to be the Sonne of God a knowledge as yet vncommunicated vnto mankinde and vnto reason impossible Concerning the second way of detection subiect vnto the Physition alone namely when naturall remedies aptly applyed are attended with supernaturall consequences contrary to their nature or aboue the same out of the former Author and fore-named place there is an example also without farther straggling of vnquestioned estimation A certaine man there mentioned vehemently burning and thirsting and by intolerable heate compelled to seeke any mitigation or extinction of his heate and thirst in want of drinke or other fitting liquor happened to finde an Apple in the moisture and naturall iuice whereof hoping the vsuall short refreshing of the tongue he after the first tasting thereof immediately found not onely that which was contrary to the nature of an Apple greater burning and thirst then before but had instantly his mouth and iawes so fast closed and sealed vp thereby that he hardly escaped strangling The reasonable doubt of the latitation of the Diuell in this faire harmelesse and vsuall remedie of the tongues thirst and drines was afterward made more euident and manifest by the sudaine and swift obsession of his minde with frightfull visions whereof as in the disposition temper substance or qualitie of his braine or body there was no ground or cause so in the Apple it selfe was no other pernicious mixture but that the Diuell as with Iudas Sop though wholesome and sauing in it selfe so in this medicinall fruit entred and possessed where God permitted The like may be said of other both outward and inward remedies which by a Magicke power are and may be oft interrupted turned and bent vnto a vse contrary to their nature For this cause Hippocrates himselfe in his booke de Sacro morbo de Natura muliebri doeth acknowledge many accidents as also diseases and remedies themselues to be diuine as hauing their cause and being aboue the course of nature When therefore fitting vnto any cause matter or humour in the body according to true Art and Reason discouered apt and fit remedies are aptly and fitly by the iudicious Physition applyed notwithstanding contrary to the nature and custome of such remedies they haue vnusuall and iustly wondered effects is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto The deepe and mysticall contengents in this kinde and their hidden reason and cause the vnlearned man or he that is not exercised in difficult discoueries cannot discerne nor can the intricate and perplexed implications therein of doubts and ambiguites possibly become intelligible in euery ordinary apprehension yet by the former easie and familiar example euery man may gesse and coniecture at the most abstruse The subtiltie of the Diuell doeth easily deceiue a vulgar thought and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition The learned Physition notwithstanding possessing true iudgement and learning who doeth and can warily obserue and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing secondly the true wonders aboue nature in due collation with nature to be knowne doth not easily or rashly with vulgars erre or runne mad in the confusion of vaine and idle scruples The wonders of nature are such naturall diseases as are seene in their wondred and admired shapes or mixture to haue a great likenesse or deceiuing identitie with such maladies as are inflicted by the Diuell The wonders aboue nature are such diseases as are truely and vndoubtedly knowne and prooued to haue no consistence or power of consistence or cause in sublunary nature For illustation hereof I will giue one materiall instance fitting our present time that shall apertly without exception manifest the distinction of both these kinds there with declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned Physition and the amazed wonderments of vulgars and ignorant men There are vulgarly reported among our English vulgers to bee in the bodies of many Witches certaine markes or excrescencies which are vsually deemed the randevowe of the Diuell where by couenant hee doeth sucke the blood of Witches These excrescencies are vsually described to beare sometimes the shape of Wartes and Teates or some other such like tumours They are most commonly found in the priuie parts They are found sudainely after their appearance sometimes to vanish They doe oft bleed and therefore are vulgarly deemed the remaining dropping of the Diuels sucking There are diseases likewise like vnto these by Physitions many hundreth of yeeres published both by ancient Physitions and Chirurgions as also by those of later times oft cured That this be not esteemed as a wonder or a fable I will produce some of their seuerall shapes described by seuerall Authors and will cite them according to their vsuall names which are these Thymion Nymphe Cleitoris Cercosis Morum Alhasce Ficus Mariscae Of the first thus saith Paulus Aegineta in
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 can bee really or indeed in sublunarie nature Whether there bee in the vanishing of the former markes proportion of time or no and the due antecedent mutations and alterations in nature requisite who can truely iudge but hee who doeth both know the generall course of nature in all things and also the particular course in the nature of diseases which is the learned Phisition alone It may bee obiected that many common men in the former markes may as easily see and discerne that which is supernaturall oft-times as the greatest Clarkes For example it hath beene published by Authors of great note that Oracles haue beene vttered and articulate sounds heard distinctly issuing from the priuie parts of a Pythonisse Any man that doeth know or heare such sounds out of that place can as directly and as truely as the Phisition auouch this to be supernaturall It was sometime openly obiected against a Witch in Northampton-shire at the publike Assise that a Rat was oft obserued to resort vnto her priuie part and with her liking and sufferance there to sucke This was by oath and testimony vrged against her and she her selfe confessed it to bee true If the oath and testimony of sufficient witnesses confirme the Historie to bee true there is no man vnto whom this is not apparent as well as vnto the Phisition to bee more then naturall Hereto wee doe answere that although it cannot bee denied that many things may euidently declare themselues vnto euery vulgar as vnto the learned Phisition to bee supernaturall yet doeth not this trueth in some cases euince it true in all cases Because some things are not denied vnto a vulgar eye or iudgment it doeth not thence follow necessarily that all things are thereto euident It is further obiected that in those cases Phisitions are oft found deceiued as well as other men It is answered that among Phisitions as among all sorts of other men there are many vulgars who are and may bee ordinarily and easily deceiued yea amongst the iudicious and learned also who cannot so ordinarily or easily bee deceiued yet there must be some wants and imperfections since no man in this mortall life can bee in all particuler points perfect Notwithstanding this doeth not excuse those who are vnlearned and haue many more grosse wants and imperfections for not consulting with those that haue lesse since vnperfect perfection of knowledge is farre better guide then imperfection grosse ignorance and priuation of Art and knowledge It may bee yet demanded what if the Phisition or learned man cannot detect the Diuell in these named markes since the diuel is able to haue a finger haply in them where no note or signe thereof shall at all appeare Answere hereto is where God doeth giue vnto men no meanes no way or possibilitie vnto their desired satisfaction there they ought to rest contented since the contrary is precipitation and impatience with God his good will and pleasure and vnbridled curiositie For as in other cases namely Fellony Murder all Lawe both Diuine and Humane doeth forbid to accuse the Murderer or Felon where God hath not discouered his guilt by any signe euidence or proofe thereof so in case of Witch-craft where God hath not reuealed it by any reasonable profe vnto the learned iudicious there hath no man warrant to accuse or challeng vpon superstitious grounds or surmises onely And though this moderation be iust and fit to be held where God hath inhibited the contrary yet it is no Apologie or excuse for negligence contempt and want of diligent inquisition at any other time whensoeuer God doeth permit or offer meanes hope or possibilitie thereto There may here a question be pertinently mooued namely Whether these markes before mentioned where proued supernaturall doe therefore necessarily conuince the party vpon whom
Euery proposition is true or false affirmatiue or negatiue and extendeth generally vnto all vnder the same kinde or to some particulars or to a singular or is indefinite Likewise in Arithmaticke these One is no number one cannot be diuided or is indiuisible foure is more then two Likewise in Physike these Euery man is sicke or healthfull or a neuter Contraries are cured by contraries as heat by cooling cold by heating moysture by drying drynesse by moysting As in these named Sciences so in all other there are the like generall notions immediatly at the first view proouing themselues vnto the vnderstanding and euery man in common sense and reason immediatly consenteth vnto their truth and he that denieth it or seeketh proofe therof is esteemed iustly madde or voyd of reason There are other things also subiect vnto the vnderstanding onely which do not immediatly vpon the first view or consideration as the former proue themselues but are proued by others more cleere and euident then themselues as this proposition The motion of the heauens is not infinite This is not manifest vnto euery man at first view but requireth another more manifest then it selfe to make it manifest thus That which hath a certaine limitted course circumuolution and motion cannot be infinite but Astronomie for many thousands of yeares hath discouered the courses periods reuolutions and set perambulations of the heauens and therefore the motions of the heauens cannot be infinite It may here easily be obserued how the first position being vnable to proue it selfe another more manifest doth giue it light and doth deduce it vnto that which doth so immediately proue it selfe vnto common sense and reason and obseruation of all ages and times that no idiot can be ignorant or will deny it Thus hath bin manifested how some things are immediatly vnderstood in the very first consideration view some are proued by themselues some not proued by themselues but made euident by others As many things are in the former kinds seuerall maners manifested and euidently proued vnto reason sense or vnderstanding so are there many things neither by themselues nor by other euident neither to the vnderstanding and reason or to the outward sense at the first apparent but remaine ambiguous and doubtfull In these things certainty of knowledge by manifest proofe failing there remaineth no other refuge but prudent and artificial coniecture narrowly looking searching thorow probabilities vnto the neerest possibilitie of truth certainty Fom hence doe arise excellent vses and benefits vnto vnderstanding though not so farre forth ofttimes gained as is desired vnto all priuate ends yet so farre forth as maketh wise and vnderstanding men excell and shine before others Hence it commeth to passe that in doubtfull cases counsels and attempts one man is seene and knowne to ouershine an other as much as the glorious Sunne doth his ecclipsed sister the Moone Hence haue issued so many noble and heroike Vertues Sagacitie exquisitnesse of iudgement Prudence Art in the administration of high affaires For although in probabilities are no euident certainties yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety that it is almost equall vnto certainty and doth perswade and settle discreete resolution and disposition in all affaires In this consisteth the height the tope the som of Art and the perfection of all humane knowledge aboue or beyond which no man could euer soar or leuell By this light onely the former mentioned meanes failing is oft times gained much excellence of natural knowledge to man beyond and without which the eye and sight of knowledge in man is sealed vp his vnderstanding darkned and cannot know many hidden things And thus to him that rightly doth meditate and consider it is vndoubtedly cleere and certaine how the Creator and infinite Prince of all principles hath founded the beginning end the power and posse of all knowledge 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
oddes the learned Physicion euen in the first scarce sensible budding of indication and in the first most imperfect and scarce-being thereof doth oft discouer that true euent which vsually and for the most part is seene and obserued to come to passe If any man not rightly apprehending reason make a doubt or question of any such possible exquisitnes let him consider and behold it by an easie example In an inequalitie of one and the same Vermiculant pulse where the beginning of the same distension is quicker the next continuation or middle part is slower and the beginning of the and thereof ending almost before it begin it must needes be very difficult nay almost impossible vnto the first view of Sense or Reason or to a common iudgement or learning to diuide really and distinguish this one short small motion into two or three distinct times and parts of motion the space so very short the faculty of mouing so low and weake and the mouing it selfe almost altogether in an insensible exiguitie and an indiuisible degree of lownesse Wee see oft-times a common vulgar cannot in his reason conceiue it much lesse by his sense at all perceiue it Neither is it found easie to euery man though learned therein yea or educate thereto either perfectly to apprehend the generall Idea of such a motion or at all in the first proofes and tryals of his sense or hand to deprehend any particular Notwithstanding the Physicion that exquisitely discerneth and iudgeth doth both in reason see that euery single smallest motion hath his diuers distinct diuision of parts also by his discerning wary iudicious and exercised touch doth apartly detect and discouer it And thus hath been proued by seueral instances taken in the art of Physicke insteade of al other Arts and Sciences for auoiding tediousnesse and confusion that all knowledge all Art all Science whatsoeuer giuen vnto man hath no other entrance meanes or wayes thereto but thorow Sense or Reason or prudent and artificiall coniecture sagacitie and exquisitenesse of iudging and discerning thereby And that it may the better appeare that beyond these waies and lights the Physicion cannot finde any knowledge or discouery of Diseases let vs view some particular examples of some Diseases for this cause vndiscouerable and not to be detected and therewith consider the impossibilitie of discouery to consist solely herein namely for that they are remoued from any capacitie of Sense or Reason and from the reach of all artificiall search scrutiny accurate insight deriued from both which is the highest straine of humane Vnderstanding In the generall it cannot be denied except of such whose vnderstandings are extremely blinde that it is impossible that those diseases should or can bee at all so much as suspected and therefore much lesse knowne which yeeld no shew no signe no indication of themselues There needeth hereof no other nor better proofe then the enumeration of some particular diseases of this kinde Are not diuers secret and hidden Apostemations and other inward collections of vicious matter in the body dayly Seminaries of vnexpected and wondred shapes of corruption and putrifaction which lying long hidden in the body and by an insensible growth taking deepe roote in the end sodainely breake forth beyond all possible expectation or thought of the most excellent exquisite and subtill circumspection and disquisition For a briefe confirmation hereof Hollerius doth mention a man the cause of whose disease while he liued being vnknowne to Physicions and Art after his decease his guts were sound 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 in closed 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
suspition of the same foule crime from whom originally or first was deriued that prophecie or prediction in Henry the fift concerning his sonne as yet then vnborne videlicet that what Henry of Monmouth should winne which was Henry the fift Henry of Windsor should lose which was Henry the sixt and his sonne as it after came truely to passe These things as I said before doe necessarily inferre a power farre superiour vnto the power of man and therefore prooue their voluntarie vndertakers Witches or Sorcerers This doeth Binsfeldius in his Tract de Malef. confessionis confidently affirme in these words Referri non possunt ad causas naturales sed ad Daemonas hi effectus nempe responsa dare de occultis ferri per derem per loca remotissima That is these things can haue no relation vnto naturall causes namely to giue answere vnto things hidden from man to flie in the ayre and the like but are to be attributed vnto the power of the Diuell or Diuels But here may bee obiected that since it is said by God himselfe that no man ought to aske of any other Spirit but of God alone things hidden and vnreuealed to men Isa 8. verse 19. before alleadged and since for that cause it is not to be doubted that many things may be reuealed by God vnto men for this cause and reason I say it may be deemed and obiected that some of the former reuelations and prophecies may bee free from the imputation of Witch-craft and Sorcery It is vnanswerably answered to this obiection First that all the reuelations and prophecies which are of God are euer published by Prophets men of God immediately called by God himselfe vnto those functions and places Secondly those vessels and seruants of God which are the publishers of Gods reuelations or pophecies doe euer auouch and openly professe God himselfe to bee Author thereof from whom they onely claime and openly proclaime their immediate and expresse warrant and Commission as appeareth by all the prefixions of their prophecies Thus saith the Lord The Word of the Lord The burden of the Lord The reuelation of Iesus Christ and the like Thirdly the reuelations and prophecies which are thus deriued and sent from God carry in themselues some manifest slampe of their authority and power from God in some fruites or effects correspondent and answerable to the nature will and pleasure of God and are directly and originally bent and intended vnto the glory of God and the publike weale and good of his Church and people By these notes and infallible markes of Gods holy prophecies and reuelations may bee euidently discerned a cleere difference and distinction thereof from diuellish predictions and Sorcerous Prognostications which therefore cannot shrowde or hide themselues vnder colour or pretense thereof being duely and rightly expended It may bee yet further obiected that some learned and truely religious seruants of God though no publike Ministers of Propheticall functions or callings haue had sometimes their speciall reuelations of some particular things in which it were not onely manifestly infurious but plainly extremely ridiculous to accompt them Witches It is true and cannot be denyed that Almighty God sometimes by dreames sometimes by secret prodigies doeth admonish some his priuate seruants good and holy men of some things to come for their owne priuate and retired reformation information or better preparation not for prophane or trifling ends or vses but that any prophecies or reuelations can be of God that are obscurely whispred or cast abroad for such vses by any vnwarranted or prophane Authors without any manifest warrant Commission or authoritie from God in the vpright iudgement of all men that truely worship and feare the true God the God of hostes is much irreligion and prophane credulitie to auouch or affirme Nay it is altogether contrary and contradictory and therefore impossible to God his miraculous reuelations visions and prophecies ordinarily or commonly to serue or waite vpon the ordinary ends or vses of priuate men since all true miracles and miraculous reuelations are euer in their proper nature and true end solely attendant vpon God his immediate command and Word vnto his extraordinary workes To make it therefore ordinary or a thing common or of customary practice to foretell or giue prediction of things to come must necessarily proceede from the Diuell since the gift of true prophesie and the Spirit of true reuelation is not subiected to the common or vsuall intentions of men neither can profit or commodity or sale bee made thereof by men at their pleasure as is not vnwonted with all the disciples of Simon Magus Sorcerers and Witches in their markets and farres made of their prophecies and reuelations If men 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 is men possessed by the Diuell as were those men in the Gospel whose bodies the Diuell did really rend and teare in whom hee did roare and crie out whom hee cast into the middest of the people It may be I say obiected that in those possessed and the like there may be reuealed many things hidden from men without the imputation or iust opinion of Witch-craft or Sorcerie in them That this may bee is manifest in the Gospel where the Diuell in the possessed vttered wordes of knowledge then hidden from men but by extraordinary reuelation when hee acknowledged our Sauiour to bee Iesus the Sonne of the liuing God This could not in any possibilitie of mans reason bee knowne vnto the possessed because it was then but in part reuealed vnto the Disciples themselues who were as yet but learners themselues and Scholers of that Diuinitie neither had the naturall man or the world as yet so much as tasted or sauoured any notice thereof The like may bee obiected concerning those that are obsessed I call them obsessed in whose bodies outwardly appearing no extraordinarie signes or tokens of the Diuels corporall presidence or residence in them as was in the possessed manifest yet are their mindes vnderstanding wils and reason palpably obserued to bee besieged captiued and inchanted by an extraordinary and more then naturall or rather an infernall inuasion of the Diuels illusions for the magnifying and aduancing whereof the Diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations by or through the obsessed deliuered From these obiections both concerning the possessed and also the obsessed doeth issue a necessary sequell that prophecies and reuelations are not alwayes inseparable testimonies of a Witch It is truely hereto answered that solely and simply reuelations are not sufficient euidences or conuictions of a Witch or Sorcerer but with difference and distinction Supernaturall reuelations vnrequiredly transfused and transferred by the
counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations or works I say whatsoeuer not excepted nor included in one of these are vndoubtedly issuing from Witches and Sorcerers and are certaine and demonstratiue proofes and euidences of Witch-craft and Sorcery in whom they are originally first detected And thus how Reason doth cull and draw forth a Witch or Sorcerer hath euidently beene cleared and declared CHAP. VIII Of diuers kindes and manners wherein Sorcerers and Witches receiue knowledge from Spirits AS Almightie God hath out of the Text before mentioned Isaiah 8. in generall made euident who is infallibly a Witch or Sorcerer so hath he in other places of Scripture manifested some of their seuerall kinds according to the different shapes and formes in which they doe enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none bee found amongst you that vseth Witch-craft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues Let none be found among you saith the Prophet that vseth Witch-craft and immediatly after doth adde those particular formes in which they enquire A regarder of times a marker of the flying of fowles a Charmer a Sooth-sayer or that asketh counsell of the dead As therefore before we prooued that the infallible true note of a Witch in generall and in common vnto all Witches and Sorcerers of what kinde so euer is to be enquired at in things hidden from men as is likewise by those words of Saul apparent Sam. 1. chap. 28 verse 7. Seeke mee a woman that hath a familiar Spirit that I may goe to her and aske of her so here in this text are reckoned vp some of their seuerall shapes by which in true and sound reason and the due consequent thereof we may consider and collect many other though not here numbred or mentioned For since the common and inseparable signe or marke of Witches is certainely made knowne to bee the practise of reuealing vnto men that enquire those things which are hidden from men and onely reuealed by Spirits it followeth by necessarie consequent that not onely those which are here specially nominated in that shape of marking of the flying of fowles or of charming or of raising the dead but all other whatsoeuer in what other shape so euer that is hath or can be deuised that shall be found to practise or vndertake to be enquired at and to giue answer and reuelation of things separated from the knowledge of man and which God hath hidden from men and therefore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kinds here named are according to the generall note of a Witch to be iudged Witches and Sorcerers For as the holy Scripture hath nominated and pointed out vnto vs some few kinds as a light onely vnto all the rest so may common experience by these bring others vnto our view and all ages haue vpon the records of time and Historie left vnto succeeding posteritie many shapes more of memorable and famous Witches not onely in these shapes and formes shrowded which are here mentioned but in many other Besides those kinds therefore which here the holy Scripture hath nominated let vs take a short view of some other which are in other shapes found since all are in their common kinde and nature the same It is no strange thing that in the shape and vnder the pretense of Astrologie some men haue hidden sorcerous practise and performing vnder the colour thereof such things as were onely in the power of Spirits haue thereby cleerely manifested that they deriued and borrowed them of Spirits Saxo Grammaticus in his historie de rebus Danicis doth make mention of a sort of Wizards who would vndertake for gaine to foretell the certaine state and constitution of weather to come so assuredly that they would vsually sell vnto Marchants prosperous and fortunate windes when by aduerse and opposite gales they were deteyned from their intended voyage This kinde of Sorcerer may very rightly be referred vnto that which in Deuter. 18. verse 10. is noted by a regarder of times which perhaps may also not vnaptly be vnderstood a Magicall Astrologer His performance aboue the nature and power of his Art of that which is onely in the power of a Spirit doth both detect the Diuell to be chiefe Author of the workes and the other to be also guilty to the worke That the professors of Astrologie haue in former ages vnto Astrologie ioyned this diuellish skill and custome as also other kinds of Diabolicall Diuinations plainely doth appeare First by the word of God Daniel 2. verse 3. wherewith the Astrologers the Caldeans Magicians Sorcerers and Enchanters are conioyned Secondly it doth appeare by the Lawes which by the Romane Emperours were prouided against them ioyntly together with Caldeans Magicians and Southsayers The words of one ancient Law are Nemo Aruspicem consulat aut Mathematicum nemo Ariolum Caldeum Magum that is let it be enacted or ordered that no man aske counsell of a South-sayer a Mathematician an Astrologer a Caldean a Magician Dion in the 27. booke of Historie doth make mention of Astrologers who by diuellish skill practised and vsed to send the Diuell to present dreames vnto men in their sleepe for which cause Tiberius the Emperour reuenged himselfe vpon such Astrologers though otherwise himselfe a great friend and louer of Astrologie Sir Christopher Heydon in his defence of iudiciall Astrologie doth out of Osiander recite this distinction of Astrologie Astrologia pura quae nihil habet de Magia that is Astrologie that is not mixed nor intermedieth with Magicke Whereby is necessarily concluded that Astrology may be and sometimes is impure and defiled with Magicke and Sorcerie In other places of the same worke he maketh a difference betweene Astrologers simply and such as with Astrologie ioyned Magicke And out of Brentius he reciteth these words Non negat Hierimias eam partem Astrologiae quae sequitur manifest as naturae rationes that is the Prophet Ieremy doth not deny or condemne that part of Astrologie which is guided by manifest reason or cause in nature Hereby then is vnauoidably concluded that the Prophet of God condemneth that part of Astrologie which exceedeth causes and reason in nature and that necessarily must needs be Sorcery and Magicke As it is not obscure that some men vnder the colour of Astrologie haue practised Magicke and Sorcery so is it no lesse euident that many others vnder the pretense of aduising and counselling in Physicke for curation or Prognostication of diseases haue likewise exercised the same diuellish practise That this hath beene no new vpstart custome the multitude of diseases which ancient times doe register to
stomake These things at any time happening are palpable and not obscure to any eye without difficulty offering themselues to plaine and open viewe These like accidents Beniuenius Wierus Codronchius and others also euen in in our time and countrey haue published to haue been seene by themselues Some other sicke persons haue in the time of the exacerbations of their fits spoken languages knowingly and vnderstandingly which in former time they did neuer knowe nor could afterward know againe as Fernelius a learned Physition and beyond exception worthy credit doth witnesse concerning a Sicke man knowne to himselfe Some Sicke men also haue reuealed and declared words gestures actions done in farre distant places euen in the very time and moment of their acting doing and vttering as I haue knowne my selfe in some and as is testified likewise to haue beene heard knowne and seene by diuers witnesses worthy credit in our country in diuers bewitched Sicke people As these examples are manifest to any beholder which shall at any time happen to view them so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious Physicion and all doe therefore certainely detect and prooue a supernaturall Author cause or vertue because they are manifest supernaturall effects Thus haue we pointed out briefely the detection of the bewitched Sicke both by learned Reason proper vnto the iudicious Physicion and also by common sense and reason in all men If men more at large please to exercise themselues in due consideration and proofe hereof they shall finde more certaine and sound satisfaction and fruit with the blessing and allowance of God then can issue out of the mouthes of Sorcerers and Witches which God hath cursed and disallowed and in whose hearts and mouthes the Diuell is oft a lying Spirit It hath been briefely and yet sufficiently herein proued that Almightie God hath giuen vnto Reason light whereby reasonable temperate and sober minds through circumspect care and diligence may see and behold whatsoeuer is truely possible or iust for man to know with the fauour and allowance of Gods grace in the detection and discouery of the bewitched Sicke Whosoeuer therefore shall contemne or neglect this light and shall aske counsell of Diuels and Witches the open and proclaimed enemies of God doe certainely relinquish their faith and trust in God their Creator and their patience and dependance vpon his prouidence And although it may sometimes fall out that prosperous issue doth seeme to follow the counsell of the Diuell yet doth it behooue men to be wary and not presume lest it prooue onely a sweete baite that by a sensible good the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt For certainly he who will rather be beholding vnto the Diuell for his life or health then chuse to die in the gracious and mercifull hand of God his Creator can neuer expect to participate any portion of saluation in him without extraordinary repentance Thus much concerning the reasonable discouery of the bewitched Sicke wherein leauing to enquire at Witches Sorcercers or impostors vpright men that loue or feare God or imbrace Religion or common reason may and ought confine and satisfie their iust desires CHAP. XI The production of the works of Witches and Sorcerers vnto the publique seate and censure of Iustice VVE haue hitherto considered how the workes of Diuels and Witches may be both manifest to Sense and euident to Reason They haue in their diuers kinds and different performances and manners distinctly beene instanced Besides those kinds which haue beene mentioned there may bee innumerable more among which are those who vndertake and are enquired at to reueale treasures hid goods lost or conueighed away the workes and guilt of other Witches good fortunes and euill fortunes in diuers affaires disseignes and attempts as also those who vndertake by inchantment to leade captiue the wils and minds of men vnto extraordinarie and vnreasonable desires or lusts hatred or loue vnto or against this or that person or this or that particular thing aboue or beyond the naturall power of resistence and the force and vsuall guidance of naturall reason in the ordinary course of mans will and nature but they are all included in the same generall kinde and common proofe of their diuellish impietie deriued from the word of God before alleadged vnanswerably and the true consequence of Reason from thence The difference that is in their diuers kinds doth onely arise from their seuerall subiects manners ceremonies and rites according to their seuerall differing contracts with the Diuell some vsing in their workes reuelations or oraculous answeres of the demand of resorting people in one manner fashion ceremonie gesture and rite some in another and some in none at all certaine or vnchangeable Concerning these ceremonies with their seuerall contracts and the manners thereof I will not write partly because in this place not much materiall partly because they are difficult to detect except by the Witches owne free confession which happeneth very rare and seldome partly because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published It hath now beene manifest by the word and mouth of God vnto the reason of man how a Witch or Sorcerer may euidently appeare vnto right Reason namely by his voluntary vndertaking to bee enquired at for knowledge and reuelation of such things as are hidden by God from all knowledge of men and are solely and properly in the knowledge of Spirits as hath beene by learned Authors and by reason declared The reuelation being found supernaturall doth discouer the supernaturall Agent or Author the Diuell whose proper act whatsoeuer man doeth vndertake in part or in whole must necessarily buy or borrow from him and thereby be conuinced vndoubtedly of contract with him We haue produced diuers sorts of noted Practisers likewise of this inhibited contract both in the holy Scripture expressely nominated and also by their ordinarie common custome herein obserued in seuerall kindes Concerning them all we will conclude as a corallary vnto all that went before with the testimonie and confirmation of Lucius Apuleius that famous expert learned Magician in his booke de Aureo Asino from his long proofe and acquaintance with the Diuell Daemones saith hee praesident Auguriis Aruspiciis oraculis Magorum miraculis that is the Diuels are chiefe presidents haue chiefe power or authoritie are chiefe Maisters Guides or Rulers ouer Diuination or reuelation by the signes taken in flying of fowles of diuination by inspection of the entralls of beasts of Oracles and of all the miracles or miraculous workes of Magicians They that will not beleeue the holy Scripture nor the testimony of so many men and ages that the Diuell is the sole Author of vaine miraculous reuelations diuinations and workes let them credit the Magician his owne mouth As we haue hitherto viewed how Witch-craft and
whatsoeuer wherein I see no cause or reason why iudicious wary and wise practise and proofe weighing and pressing circumstances into the bone and marrow should not equally in case of Witch-craft as in all other cases of iudgement and inquisitions though not euer because that exceedes the nature of presumption equally I say and as oft should not confound the guilty and chase and winde out as faire an issue Certainely if men would more industriously exercise their sharper wits exquisite sense and awaked iudgements according vnto the former reasonable religious and iudicious wayes exempt from the burthen and incumbrance of blinde superstitions traditionary and imaginary inuentions and customes no doubt but experience would yeeld and bring forth in short time a much more rich increase of satisfaction and more happy detection in iudiciall proceedings It is true that in the case of Witch-craft many things are very difficult hidden and infolded in mists and clouds ouershadowing our reason and best vnderstanding Notwithstanding why should men be more impatient or deiected that in matters of Witch-craft many things are oft hidden from our knowledge and discouery when the same darkenesse obscurity difficulty and doubtfulnesse is a thing ordinary in many other subiects beside as necessary vnto vs and concerning which it may be no lesse truely said that in this life of mortality much more is that which is vnknowne then that which is knowne and reuealed vnto vs. Hence is that ancient saying of the Philosopher Hoc tantum scio quòd nihil scio that is so few are those things which are demonstratiuely truely and certainely knowne that they are nothing in comparison of the infinite number and multitude of such things as are either onely probable or obscure or inscrutable For to deny that God hath giuen vnto man a great measure of knowledge in many things were not onely grosse darknesse and blindnesse but great ingratitude yea impiety Neuerthelesse it were also as great fatuity not to see or acknowledge that God hath mixed this knowledge with much intricate difficulty and ambiguity which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense in seuerall measures vnto seuerall men according to their seuerall cares studies indefatigable paines and more industrious indeauour in seeking and inquiring it in defect whereof more commonly then either in Gods decreed restraint or natures abnuence mens desires and labours are so often annihilate CHAP. XIII The confutation of diuers erroneous wayes vnto the discouery of Witches vnlgarly receiued and approoued AS true religion doth truely teach the true worship of God in that true manner which he requireth and commandeth so superstition in an vnapt measure or manner doth offer vp and sacrifice her vaine foolish zeale or feare Vnto her therefore her sacrifice thus doth Almighty God reply Who required this at your hands I hate and abhorre your Sabboths and your new Moones Isa 12. 13. The heathen Oratour could say Religio continetur cultu pio Deorum True religion consisteth in the holy and true worship of God Vnto the aduancing of the worship of the true God the extirpation of Witches and Witch-craft because it is the most abominable kinde of Idolatry is a speciall seruice and acceptable duty vnto God expressely commanded by himselfe Deut. 17. 3 4. 5. In the performance therefore of this worship as it is solely and truely religious to seeke their extermination by those meanes and in that manner which Almightie God doth approue and allow so with misgouerned zeale or feare in the ignorance or neglect of the right manner or way inconsiderately to follow vnwarranted pathes thereto is plaine Superstition Iulius Scaliger in his third booke of Poetrie thus describeth very liuely the nature of Superstition Superstitio satisfacit ad notandum eum habitum quo metuimus aut Deum sine ratione aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille that is this word Superstition doth serue to set forth such an habit or disposition of minde wherein wee worship or so feare God as is voide of cause or reason or vnto our owne hurt or damage we attribute vnto God as of God those workes or things which Almighty God himselfe neuer thought or intended The word which the Greekes vse for Superstition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta absurda diuinae potentiae formido that is an absurd and ill-aduised feare or worship of God which certainely is there where he neither requireth it nor is true cause or reason either of such worship or in such sort or manner In this speciall part therefore of the worship and feare of God namely in the discouery of Witch-craft and Sorcery as wee haue before laboured to finde out those waies which are lawfull iustifiable and allowed so let vs now briefely display the folly and vanity of erroneous and blind pathes pointing deceitfully thereto that we seeke not superstitiously to serue God in our inioyned and commanded duties of the discoueries of Witches with our owne vanities or follies rash inuentions or deuices but in reasonable iust discreete and religious proceeding which is onely and solely acceptable with God In former ages and times haue been published by diuers writers many ridiculous traditions herein so vaiâ—e and so farre vnworthy any serious confutation that they scarce deserue so much as bare mention Of this sort are the imagined profligations of the fits of the bewitched by beholding the face of a Priest by being touched by hallowed ointments or liniments by the vertue of exorcisation of incense of odours of certaine mumbled sacred or misticall words I will therefore omit these as by time it selfe worne exolete found worthlesse and almost of later writers left namelesse and will onely oppose and examine such later experiments as doe in our time and country most preuaile in esteeme CHAP. XIIII The casting of Witches into the water Scratching Beating Pinching and drawing of blood of Witches IT is vulgarly credited that the casting of supposed Witches bound into the water and the water refusing or not suffering them to sinke within her bosome or bowels is an infallible detection that such are Witches If this experiment be true then must it necessarily so be either as a thing ordinary or as a thing extraordinary because nothing can happen or fall out that is not limited within this circuit or compasse That which is ordinary is naturall as likewise that which is natural is ordinary Aristotle in the second of his Ethickes saith of that which is naturall quod aliter non assurscit that is ordinarily it is not otherwise then euer the same From whence it doth follow by good consequent that whatsoeuer is ordinary must be naturall because it keepeth the same course and order which is the property of nature For this cause Scaliger in his booke de subtilitate saith Natura est ordinaria Dei potestas that is nature is the ordinary power of God in the ordinary course