knowledge and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature It remaineth now to enquire concerning our particular subiect of Witch-craft whether in the common way of all other detections of trueths it ought likewise consist or whether by it selfe it haue other priuiledges beyond all other trials If reason be the sole eye and light of naturall vnderstanding which God hath giuen vnto reasonable man as is before prooued If without it can be no naturall knowledge no Art no Science no discouery If Law among all people and nations be so iust in all things as to doe or allow nothing against true reason in which consisteth right If God himselfe and all flourishing Common-weales haue tyed men and Lawes and the decision by them of all doubts questions and controuersies either vnto right proofe euidence and allegation according vnto reason or at least faire likelihood presumption and probabilitie and beyond these there neuer was is or can bee any iust iudgement or triall How is it possible that man can attaine any knowledge of Witch-craft if not by those meanes by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto If this bee infallibly true man must either by the former common wayes of knowledge and detection know likewise and detect Witch-craft or else bee altogether ignorant thereof whereof the contrary by dayly experience is manifest It may bee and is obiected that it is a hard and difficult matter to detect Witch-craft by the former and ordinary courses as is oft seene and found apparent So is it likewise equally difficult and as hard by the same meanes oft times for many a iust man to prooue and cleere his opposed innocency and for many an iniuriously wronged wretch to prooue his right to defend his goods yea life it selfe from violence notwithstanding this is no allowance vnto another way no reason or iustification of any vnwarranted way or way out of the way of Reason Iustice and Law bee his burden neuer so importable or his iniury exceeding crueltie For if God had allowed vnto men alwayes smooth assured certaine and infallible wayes vnto the satisfaction of their wants and the accomplishment of their intentions and desires without failing what would become of Religion Vertue and Wisedome Then should euery man be alike wise and men would bee so confident in their owne strength and power and so proud that they would forget God and neuer thinke of the Almighty If the meanes and wayes vnto all knowledge and the information of our desires and affections did meete with no impediment to opposition no contradiction no casualty to intercept and all things should prosperously succeed vnto our meanes and endeuours there would neuer bee any vse of Patience Tâ—perance or dependance vpon the diuine prouidence and consequently little acknowledgement and lesse worship and adoration of our Creator who according to his wisedome good will and pleasure doth otherwise gouerne guide order and dispose all things For if vnto our supposed needfull ends vses and necessary desires were certaine and vncontrouled wayes nothing impossible nothing denyed then were our lust a Lawe and man in no power but in his owne in no awe in no Law in no rule Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man and made his pride subiect to infinite creatures limits restraints coertions thereby to reach him true wisedome pietie trust dependance worship and adoration of his all-restraining and allimiting vnlimited power Man therefore must thereby learne to be contented so to know as therewith to learne to know himselfe that is with his large portion his lot his manifold indowments his excellencie of Sense Reason Vnderstanding Prudence Art not to forget or spurne at their interdictions prohibitions and inioyned lots beyond which to desire to know is curiositie is folly Sâ—pientia veâ—a nolle nimis sapere saith the Poet. It is true Wisedome not to bee too wise that is not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let â—e intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto what other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall Hereto is truely answered that since the nature and power of Spirits is vnknowne vnto man as all things supernaturall and can bee and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature otherwise then obseruing how farre it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and naturall and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft-times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer And that this also is the same way direction which the holy Scripture it selfe doeth intend for the discouery of witches and their sentensing is manifest Num. 39.30 Deut. 17.6 and 19.15 Matth. 18.16 Iohn 8.17 2. Corinth 13.1 Hobr. 10.28 In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the
and who vpon the knowledge of their true causes doeth found the right method of their curation That the Diuell doeth both know the causes of diseases and also how by them to procure and produce diseases is manifest by the History of Iob vpon whom he brought that grieuous generall bâ—ch and byle ouer all his body Iob chap. 2. verse 7. That hee did this by the force of causes in nature must needes bee euident First because hee is a creature and subiect and limited by nature vnto and within heâ— liâ— and therefore is not able absolutely and simply without causes and meanes in nature to produce any effects in nature although our ignorance of his power and knowledge because it so farre excelleth our power or nature doeth call all his workes iustly supernaturall Secondly for that by â—es and dotches are knowne naturall diseases and therefore had naturall causes although haply vnknowne to any man and beyond the nature of knowledge or skill in man These reasons of the Diuels impossibilitie to worke those effects without nature are thus yet more briefly and cleerely made infallible Of nothing simply to produce any thing vnto a true being and existence is the sole and proper worke of any infinite Creator and impossible vnto any creature Therefore the Diuell being a creature could not bring those diseases vpon Job but by created meanes preexisting in created nature in which he is contained and limited And thus much concerning that kinde of Witch and Sorcerer which is enquired at concerning the curing and issue of diseases which we will conclude with this note that all learned men of the best experience haue obserued that in those cures by Witches and Sorcerers the Diuell hath neuer perfectly healed but for a time or else where hee hath seemed most perfectly to cure it hath beene for a reseruation of the body by him cured vnto a greater and further mischiefe in time to succcede Besides this kinde of Witch by meanes vnknowne to man or by a supernaturall vertue in knowne meanes aboue and beyond their nature vndertaking to cure the sicke or to foretell the euent and issues of diseases there is also another kind which doeth vndertake to bee enquired at for extraordinary reuelation of such diseased persons as are bewitched or possessed by the Diuell This kinde is not obscure at this day swarming in the Kingdome whereof no man can bee ignorant who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men and wise-women so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched But it may bee obiected that many of these two last mentioned forts are rather deceiuers and Impostors onely who by an opinion of this power and not by any reall power herein doe deceiue seduce and beguile the people This cannot in some be denied notwithstanding least impious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of Witches vnder pretense thereof whereby it shall euer continue in this shape neglected or vnspied I will both briefely giue satisfaction how the one may bee distinguished from the other and also declare how men ceasing to enquire at Diuels and Witches or Impostors may learne to enquire of their God alone and by the light of nature and reason which hee hath giuen vnto them in his feare with his allowance and approbation more truely and certainely informe themselues CHAP. IX Of Wizards and Impostors how they differ from Witches HOw Witch-craft in diuers kinds may according to euidence of reason be detected hath beene before made manifest How imposture may be discouered sense there is so good vse and necessitie of the distinction thereof for the more perfect separating and setting a part of Witch-craft by it selfe wee will likewise briefly make manifest The Impostor is he who pretendeth truth but intendeth falshood For this cause sometimes vnder an holy pretense he maketh God the Author of his vnholy prestigiation and slandereth God vnto his face sometimes to be reputed an Angell of light he maketh himselfe a license to counterfeit the Diuell He proposeth it his trade to seduce and liueth by lying Sometimes in shew and pollicitation he is a Witch but in the performance of the greater sinne hee is lesse iust and in the personate resemblance solely a Iugler For as the Witch performeth that which in true and infallible reason is transcendent and aboue nature so the Impostor performeth that which in false and fallible reason and opinion onely seemeth parallel Hence as Witches doe strange and supernaturall workes and truely vnto reason worthy of wonder so the Impostor doth things voide of accomptable reason in shadow shew and seeming onely supernaturall wondred and admired And hence it commeth to passe that with vndiscerning mindes they are sometimes mistaken and confounded on for another From hence it is also necessarily concluded that as Witch-craft is discouered by a supernaturall worke aboue reason whereto the Witches consent if accessary so an Impostor is detected by a worke voide of accomptable reason but in a deceiuing false Visar or shew wherewith the purpose and intention of the Deceiuer or Impostor doth concurre As therefore the suspected Witch is tyed to answere vnto any iust doubt which may bee directly vrged against his or her manifest voluntary action that is prooued supernaturall so is a truely doubted Impostor bound to giue satisfaction for such his ambiguous actions as doe in likely reason appeare fraudulent vaine prestigious iuggling couzening or deceiuing And thus shall each appeare in his owne true shape apart of diuers kindes of Witch-craft I haue before produced examples I am here likewise very pertinently for further illustration propose some examples of Imposture in generall that the odiousnesse of this foule sinne may appeare more foule and the ougly face thereof may be more fully discoured Among multitude of examples I will recite onely some few whereof some consist in lewd and guilefull contriuement of action other in the bewitching power of false prophecies reuelations predictions and prognostications Concerning the first who can be ignorant of the impious Example 1 and infamous Impostures of Mahomet who by guilefull counterfeit miracles and pretended angelicall illuminated workes first magnified and set vp that heathenish Empire and Religion of the blasphemous Turkes The History of Sebastian the pretended Portugall King Example 2 as it is set forth by Iohn de Serres according to Master Crimstones translation thereof if he were a true Impostor indeed and were not iniuriously traduced and blurred with vndeserued reproch is an incomparable example aboue and beyond many other I will referre my Reader to to the Author himselfe If we desire more neere or domesticall examples herein Example 3 behold in the raigne of Henry the seuenth a boy of meane parentage through imposturous machinations opposed set vp and crowned King in
Impostors concerning the sick supposed to be bewitched may inquire and be better satisfied by the light of Reason which God hath giuen vnto them Reason doth detect the sicke to be afflicted by the immediate supernaturall power of the Diuell two wayes The first way is by such things as are subiect and manifest vnto the learned Physicion onely the second is by such things as are subiect and manifest vnto a vulgar view Those things which are manifest vnto the Physition alone are of two sorts The first is when in the likenesse and similitude of a disease the secret working of a supernaturall power doth hide it selfe hauing no cause or possbilitie of being in that kinde or nature The second is when naturall remedies or meanes according vnto Art and due discretion applyed doe extraordinarily or miraculously either lose their manifest ineuitable nature vse and operation or else produce effects and consequences against or aboue their nature the impossibilitie of either of these in vsuall or ordinarie course of nature doth certainely prooue an infallibilitie of a superiour nature which assuredly therefore must needs be either Diuine or Diabolicall This conclusion concerning the infallibilitie of a supernaturall mouer from the like assumption the learned and worthy preseruer of reuerent antiquitie Master Camden in his description of Cheshire hath truely inferred vpon the miraculous prelusions and presages euer and prepetually forerunning the death of the heyres of the house or family of the Briertons These and such like things saith he are done either by the holy tuteler Angels of men or else by Diuels who by Gods permission mightily shew their power in this inferiour world Whensoeuer therefore the Physition shall truly discouer a manifest transcending power manner or motion in any supposed disease there is an vndoubted conclusion of the Author Where likewise remedies finde concomitances or consequences contrary to their nature or such as neuer were nor euer can be contingent in course of nature this assumption truly granted doth inuincibly inferre a transcendent force and vertue therein neuer to be denied The Demonstration hereof is euident A proper cause is certainely knowne where is detected his proper effect Ergo where is effected ought supernaturall there is infallibly discouered a supernaturall cause Thus how diseases and the wonderfull accidents which oft happen in diseases may be by the Physicion detected according vnto the rule of reason whether induced by the Diuell or no is briefely pointed at How the guilt of any man therein with the Diuel which doth onely conuince a Witch may and ought appeare hath beene before declared and shall likewise hereafter be further made cleare It will not now be immateriall or vnprofitable for confirmation illustration and better proofe of those two waies which are distinguished to be onely subiect and manifest vnto the Physicion in the detection of the secret workes of Diuels and Witches in diseases to produce one or two examples of both Concerning the first Fernelius in his 2. booke De Abd. Rer. causis chap. 16. deliuereth a history of a yong man of a noble family who was by a violent convulsion in an extraordinary manner long time tormented Diuers learned Physicions remained long time doubting and vnsatisfied both in the cause of this disease as also of the seate or place where the cause with any sufficient reason might be iudged setled Behold very pregnant inducements of the finger of the Diuell moouing in the disease One was the incredible velocitie of motion in the diseased impossible vnto the force of man the other was for that in all the fits and convulsions though very strong and vehement his sense and vnderstanding remained in the diseased perfect and nothing obscured or interrupted which in convulsions according vnto naturall causes was neuer seene and is impossible The 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 fore-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 â—ending 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 Gaedarens 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
be not ashamed â—o acknowledge thy better knowledge If thou list not to know then know that truth shall iudge thee and iustifie her selfe without thee Thy well-willing friend IOHN COTTA THE TRIALL OF WITCH-CRAFT Shewing the true and right Methode of the Discouerie CHAP. I. Of naturall knowledge and how it is solely acquired either by Sense or Reason or by artificiall and prudent coniectation AS there is one onely Infinite which hath created all things finite so is there one onely finite most neerely like vnto that Infinite which is wisedome and knowledge in men Angels The knowledge which is giuen to Angels is only known to God Angels The knowledge which is giuen to man is knowne by man limited measured and confined It is therefore by the most wise Philosophers and fathers of former times the Sages of later times and ages agreed by a generall consent harmony of the same truth that all things which are allotted man to know or vnderstand are by two waies or instruments solely to be atchiued or hoped The first of these is the inward vnderstanding the second is the outward sense The vnderstanding hath knowledge diuers waies First immediatly by an inbred Idea vnderstanding of certaine generall notions common vnto all men and in them and with them borne This though intellectual may bee in some sort assimulated vnto that naturall instinct in bruit creatures by which when they come first into the world yet immediately by the direction of Nature they refuse and flie from that which is euill and harmefull and seeke and know that which is needfull vnto their life and preseruation Secondly the vnderstanding hath knowledge by ratiociation by the discourse and vse of reason By this ratiocination we doe in many things gaine a certainety of knowledge in other some a probability and likelihood onely of certainety yet oft-times in a very great neerenesse and affinitie with certaintie Knowledge likewise commeth by the outward senses which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects where the facultie is sound and the instruments of sense and the outward meanes of conueyance are rightly disposed Among these fiue senses the fight and hearing the eye and eare are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge Besides these wayes of knowledge namely the inward and the outward sense there neuer was nor euer can be enumeration of any other For this cause the Philosophers haue diuided all things that are incident vnto mankinde to know or vnderstand either vnto such things as immediatly in their very first thought or mention do proue themselues at the first consideration or sight are euident vnto all men or such as are directly inferred and necessarily proued by other propositions or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty Such things as immediatly proue themselues and are vndoubted in their first view are subiect either to the sense onely or vnto the vnderstanding onely Such things as are only proper to the sense and thereto immediatly and properly subiect are things seene heard touched tasted smelt as colours figures lineaments sounds musike hardnesse softnes drines moisture roughnesse smoothnesse sowre sweete diuersity of odours and the like in which without the vse of the fiue senses men cannot be sensible or know any thing in this inferiour world vnder the heauens Such things as are subiect vnto the vnderstanding onely and not vnto the sense and immediatly proue themselues are generall notions and receptions inseparably fixed in the vnderstanding of all men Of this kind are these positions in Philosophie All things that are made haue their matter out of which they were made haue their speciall formes and difference by which they are a part that they are and lastly to that being which they are are risen from that which they were not Likewise these positions in Logicke Euery proposition is true or false affirmatiue or negatiue and extendeth generally vnto all vnder the same kinde or to some particulars or to a singular or is indefinite Likewise in Arithmaticke these One is no number one cannot be diuided or is indiuisible foure is more then two Likewise in Physike these Euery man is sicke or healthfull or a neuter Contraries are cured by contraries as heat by cooling cold by heating moysture by drying drynesse by moysting As in these named Sciences so in all other there are the like generall notions immediatly at the first view proouing themselues vnto the vnderstanding and euery man in common sense and reason immediatly consenteth vnto their truth and he that denieth it or seeketh proofe thereof is esteemed iustly made or voyd of reason There are other things also subiect vnto the vnderstanding onely which do not immediatly vpon the first view or consideration as the former proue themselues but are proued by others more cleere and euident then themselues as this proposition The motion of the heauens is not infinite This is not manifest vnto euery man at first view but requireth another more manifest then it selfe to make it manifest thus That which hath a certaine limitted course circumuolution and motion cannot be infinite but Astronomie for many thousands of yeares hath discouered the courses periods reuolutions and set perambulations of the heauens and therefore the motions of the heauens cannot be infinite It may here easily be obserued how the first position being vnable to proue it selfe another more manifest doth giue it light and doth deduce it vnto that which doth so immediately proue it selfe vnto common sense and reason and obseruation of all ages and times that no idiot can be ignorant or will deny it Thus hath bin manifested how some things are immediatly vnderstood in the very first consideration view some are proued by themselues some not proued by themselues but made euident by others As many things are in the former kinds seuerall maners manifested and euidently proued vnto reason sense or vnderstanding so are there many things neither by themselues nor by other euident neither to the vnderstanding and reason or to the outward sense at the first apparent but remaine ambiguous and doubtfull In these things certainty of knowledge by manifest proofe failing there remaineth no other refuge but prudent and artificial coniecture narrowly looking searching thorow probabilities vnto the neerest possibilitie of truth certainty Fom hence doe arise excellent vses and benefits vnto vnderstanding though not so farre forth ofttimes gained as is desired vnto all priuate ends yet so farre forth as maketh wise and vnderstanding men excell and shine before others Hence it commeth to passe that in doubtfull cases counsels and attempts one man is seene and knowne to ouer shine an other as much as the glorious Sunne doth his ecclipsed sister the Moone Hence haue issued so many noble and heroike Vertues Sagacitie exquisitnesse of iudgement Prudence
be wonders aboue nature Let vs I say compare them together the one with the other Their exceeding neere neighbour-hood and likenesse no common vnderstanding as they are described truely and liuely can chuse but acknowledge To confound or mistake the one for the other is very easie but yet dangerous and pernicious I will not denie against due testimonies and the free confessions of the Witches themselues that such markes may bee by the Diuell vpon couenant made in way of an hellish sacrament betweene the Diuell and the Witch but where the confession of the Witch her selfe being free from iust exception doeth not appeare nor the Diuell to any spectatours doeth shew himselfe in the act of sucking which hee neuer doeth as my incredulous thoughts perswade my selfe where I say these appeare not to be manifest without fraude there it is requisite and necessary that either wee discharge the Diuell and acquit him of the slander or else discouer it by some other signe or note which may iustly be appropriated vnto the Diuell that his finger or guilt hath beene therein This is reason without which ought bee no perswasion Euery tree is to be knowen by his owne fruit saith our Sauiour Therefore the diuell is to be knowne by the workes and fruites of a Diuell proper and belonging vnto him Trie and discerne the Spirits saith the Scripture whether they be of God or no. And how can they bee discerned if there were not some notes or properties knowne vnto holy discerning mindes whereby they may be discerned It is madnesse therefore to suppose it possible to know that which is done by a Spirit wherein is no euidence impression signe shew or propertie of a Spirit For as a naturall cause cannot bee knowne but by his naturall effect so is it impossible that a spirituall cause should be knowne but by some supernaturall effect For this cause in all places of Scripture where are set forth the outward workes or actions of the Diuell they doe there likewise all appeare to be his in some extraordinary supernaturall note or maner The casting the bodies of the possessed in the Gospel into the middest of the people was a thing extraordinary impossible and vnusuall vnto the voluntary motion of men alone The bringing of fire from Heauen to deuoure so many of Iobs sheepe was in the manner beyond the nature vsuall and ordinary force or custome of fire The carriage of the heards of Swine headlong into the Sea was manifestly beyond the nature of their naturall motion yea against their nature Here may be obiected that the Diuell doeth ordinarily worke and produce things of seeming wonder and strange consequence wherein notwithstanding doeth not appeare any signe or impression of any supernaturall cause or authour as is seene in many things produced in men and issuing from his vsuall tentations of men The answere is that the Diuell doeth worke vpon man two wayes The first is immediately by the temptings and soliciting only of man vnto workes which properly are affected by man himselfe in the vsuall course and power of mans nature The second is immediately by his owne proper action as hee is a Spirit and immediately worketh in himselfe the worke of a Spirit In the first the Diuell is not properly said to worke in himselfe but rather to giue and offer occasion vnto the disposition and affections of man thereby exciting and tempting man vnto that worke which therefore onely carrieth the stampe of a worke proper vnto a man In the second the Diuell worketh immediately himselfe as he is a Spirit and in that worke therefore must necessarily likewise bee seene and appeare the stampe of a Spirit since in the course and order of all things created whatsoeuer the true and immediate cause his immediate true and proper effect is the sole true infallible stampe euidence and proofe thereof The workes therefore which are called or esteemed the Diuels in regard of his tentations and incitations of man vnto foolish wicked and oft wondered mischieuous actions are onely and truely called diuelish as proceeding from the Diuels instigation onely but are not truely or properly or immediately any workes of the Diuell and therefore it is not requisite that in such workes of the Diuell vnproperly called his there should appeare any signes proper vnto the workes of a Spirit or Diuell Since then it is infallible that there can bee no possible discouery of any cause whatsoeuer naturall or supernaturall but by such accidents effects or properties as properly belong or issue from that cause and since proper effects appearing doe onely discouer their causes more cleerely where they appeare more cleere and more obscurely where they doe appeare more obscure and nothing at all where they appeare not all Since I say this is true and neuer to be infringed those supposed Witches markes before they can iustly and truely bee iudged to bee by the Diuell effected or vsed must by some stampe or signe proper to himselfe or to his workes or to his vse or propertie therein be so determined and conuinced to be The wonder indeed of their strange shapes forme and manner is sufficient to amaze such as are not iudiciously read or are vnlearned but the Phisition who knoweth such diseases to bee in nature by that knowledge of their nature knowing likewise that they doe not exceede nature doeth iustly stand apart and diuide himselfe from the vulgar errour and opinion that they are any markes to be appropriate vnto the Diuell And hence appeareth the necessitie of conuincing the forementioned Witches markes to bee supernaturall before vpon their shape or appearance onely it can bee esteemed iust either to impute vnto the Diuell or to call any man into question Before they can bee truely iudged or determined whether supernaturall or no the necessitie of consulting with the learned Phisition is likewise demonstrated Of which wee may yet againe giue another demonstration within the same instance It hath beene sometimes by oath confirmed and deposed that these forementioned markes of Witches haue immediately after they haue beene seene sudainely vanished to bee no more seene The question may bee whether their sudaine disparence after their manifest appearance bee in nature possible vnto such like diseases or no. It is knowne vnto the Phisition that many diseases doe insensibly grow and insensibly also weare and vanish away without any knowledge or notice thereof taken by the diseased This therefore solely can bee no note of a supernaturall marke whatsoeuer passionate ignorants fondly dispute to maintaine their owne wils and preiudicate resolutions I doe grant if those materiall excrescencies doe in a moment vanish away without any precedent preparation or alteration tending thereto or doe in an instant appeare and in the same moment without any mutation or proportion of time instantly vanish then must this bee granted supernaturall Quia nihil fit in momento that is no naturall being hath desinence or being without proportined time beyond which nothing
multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error and illusion in their deceiueable likenesses whereby the Diuell for his owne aduantage and the perdition of seduced and beguiled men doth sometimes cunningly hide his owne workes and the diuellish practises of Witches and Sorcerers from their due detection and punishment sometimes to insnare the guiltlesse and innocent doth iugglingly seeme to doe those things which Nature doth iustly challenge not as his but as her owne in iust ballance weighed It is most certaine that the Diuell cannot possibly mixe himselfe or his power with any inferiour nature substance or body but the alteration by the coniunction of so farre discrepant natures in the vnchangeable decree of the vniuersall nature of all things necessarily and vnauoidably produced must needs witnesse and manifestly detect it in the great and mighty oddes This is very euident and apparent in all the supernaturall workes of the Diuell before mentioned in the generall discourse of this small Treatise or worke whether such as were declared manifest to sense or such as were euident to reason whether such as were effected by the Diuell himselfe with the consent or contract of a Sorcerer or Witch or such as were without their knowledge societie or contract performed by himselfe All those supernaturall workes of both these kinds were therefore knowne to be supernaturall because they were aboue and beyond any cause in sublunary nature The like the learned Physician may certainly conclude concerning diseases inflicted or mooued by the Diuell For it is impossible that the finger or power of the Diuell should be in any maladie but such a cause must needs produce some effect like it selfe where true and iudicious discerning is able to finde the infallible certaine and vndeceiued stampe of difference Thus farre hath bin briefely declared how the Physician properly and by himselfe doth alone enter into the due consideration and examination of diseases where is iust occasion of question whether naturally or supernaturally inferred How vnfit it is here to admit euery idiot for a Physician or Counsellor as is too common both in these and all other affaires of health let wise men iudge Certainely from hence it commeth to passe that most men for euer liue in perpetuall confusion of their thoughts in these cases and as a iust iudgement of God against their carelesse search and neglect of learned and warranted true counsel all certainety and truth herein doth still fly farre from them For as in these ambiguities is requisite and necessary a learned iudicious and prudent Physician so is it as necessary that he finde those that neede herein aduice truely and constantly obedient vnto good reason temperate and discreete not mutable vpon euery vaine and idle proiect to start away and to bee transported from a reasonable iust discreete proceeding vnto vncertaine vaine and Empiricall tryals since wisdome knowledge and truth are neuer truely found but onely of those that with diligence patience and perseuerance search and seeke them out It remaineth now to come vnto the second way of detection of the bewitched sicke which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe as the first vnto the learned Physician alone As of the first some few examples haue been propounded so of the latter let vs also viewe other some In the time of their puroxismes or fits some diseased persons haue beene seene to vomit crooked iron coales brimstone nailes needles pinnes lumps of lead waxe hayre strawe and the like in such quantity figure fashion and proportion as could neuer possibly passe downe or arise vp thorow the naturall narrownesse of the throar or be contained in the vnproportionable small capacity naturall susceptibility and position of the stomake These things at any time happening are palpable and not obscure to any eye without difficulty offering themselues to plaine and open viewe These like accidents Beninenius Wierus Codronchins 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 somtimes fall out that prosperous issue doth seeme to follow the counsell of the Diuell yet doth it behoone 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
Spirits how discerned CHAP. V. That the diuell doth and can worke alone without the association of a Witch CHAP. VI. 1 The Diuell associating with a Witch 2. A Witch apparently discouered by the Conduct of the outward sense and testimony thereof 3. That the Diuell playeth the Iugler in many things seeming to raise the dead to transforme into Cats or Dogs or other Creatures to present the same body in two distant places at the same time 4. The difference betweene things meerely imagined or fancied and things really offered vnto the outward sensetruly discerned 5. That which is supernaturall or spirituall may be discouered by the outward sense 6. How the counterfeit miracles of the diuell may be discerned from the true miracles of God CHAP. VII 1. An assured Witch by euidence of reason conuinced 2. All Spirits that are enquired at are Diuels 3. Witches may be detected by professedly vndertaking and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man 4. All men in whom the Diuell doth exercise supernaturall workes or miracles or by whom he doth vtter supernaturall reuelations are not simply therefore by necessary consequent of reason to be esteemed Witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus He that vndertaketh reuelations or workes which are truly found supernaturall and cannot either prooue them to be of God nor to be imposture nor to be imposed vpon him by the Diuell without his will allowance and liking thereof that man by certaine Demonstration is a Witch or Sorcerer What Witchcraft is manifestly described CHAP. VIII 1. The diuers kinds and manners wherein Witches receiue knowledge from spirits as Astrologers as Wizards as Phisitions That the Diuell can both inflict diseases and cure where God permitteth CHAP. IX That since Imposters doe counterfeit Witches and vnder colour of imposture Witches may hide their discouery it is fit that diligently the Magistrate inquire into Imposters CHAP. X. 1. Whether the diseased are bewitched when and how it is certainely to be knowne when not and when men ought to rest satisfied in desiring satisfaction therein 2. The markes of Witches vulgarly reported and by oath deposed to be found in their bodies how to be tried and knowne from all naturall diseases among which many are ve◠like vnto them 3. The necessitie of consulting with the Physition not only therein but in all diseases supposed to be inflicted by the Diuell 4. How farre the vulgarly esteemed confession of a supposed Witch is of validitie to prooue her a Witch CHAP. XI That Witches may be produced vnto the barre of Iustice two waies first for manifest workes of Sorcery witnessed by the sense secondly for reuelations aboue the possibility and power of man CHAP. XII 1. Presumption and probabilities against suspected Witches 2. That Witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason CHAP. XIII That men ought not to seeke the discouery of Witches by vnwarranted meanes voide of reason or superstitious CHAP. XIV Casting Witches into the water scratching beating whether any allowed triall of a Witch CHAP. XV. 1. That reuelations by the bewitched in their fits or traunces are no sufficient proofe against a Witch 2. That the declaration by the bewitched of secret markes in the bodies of suspected Witches are not iustifiable to be admitted as any true or allowable conuictions 3. That the healing of the bewitched by the compelled touch or action of the supposed Witch is no reasonable accusation against any man as therefore a Witch 4. That there is no more necessitie of a miraculous detection of Witchcraft then of any other as hideous and abominable sinne 5. That the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of God and therefore simply in themselues though reuealing truth they are not to be trusted or credited alone but so farre forth as they doe point vnto or occasion iust and reasonable inquisition The conclusion of the whole Treatise inferring the two sorts of manifest Witches generally thorow the whole worke intended and by Demonstration made euident to be the same against whom the Law of God was directed as also that there is no other triall of those Witches but the meanes and waies in this Treatise before mentioned TO THE RIGHT HONOVRABLE Sr. EDVVARD COKE Knight Lord chiefe Iustice of ENGLAND one of the Lords of His Maiesties most Honourable Priuie Councell and to the rest of the Honourable right Reuerend and worthy Iudges RIght Honourable Lords where according vnto the direction of good lawes gracious Soueraignes nobly rule and loyall Subiects freely obey there the Common-weale which is the common good of both produceth the most royall happy and stable Monarchy If euer any Kingdome hath beene fortunate to giue a true mirror and example of this happinesse this famous Island hath beene therein incomparable wherein so many puissant Monarchs successiuely swaying this Emperiall Diademe according vnto the ancient Lawes and Customes of this Nation haue so many hundreths of yeares gouerned this mighty people in peace and honour at home and victoriously led them in triumphant warre abroad as by the glorious trumpe of forreine and domesticke fame and Historie is not obscure The splendor of this truth the iniurious aspersion of insufficiencie in our English lawes cannot without shame or blushing guilt behold Notwithstanding since in some few things to bee wanting was neuer as yet wanting in the most exquisite lawes Policie and State that euer hath beene and since the Law of God it selfe though perfect in it selfe through humane imperfection in the true perfection was neuer yet seene giue mee-leaue through all lawes and Countries in one particular to wonder at their generall defect What Law or Nation in the detection of Witches and Witch-craft hath as yet euer appeared competent or from iust exception exempt How vncertaine are among all people differing iudgements Some iudge no Witches at all others more then too many others too few by many in so opposite extreames so extreamely opposite I doe not presume to prescribe how a law may become more absolute or perfect I onely labour to enquire to learne Among many generall directions by different Authors diuersly published concerning the perfecting of particular lawes as farre as perfection is possible vnto humane frailty Demosthenes in his second Oration against Aristogiton in my thought doth seeme to equall if not exceede the most exquisite Three things faith he as may be plainely out of the forenamed place collected doe concurre vnto the vpright constitution of euery complete law whereby it may be held sacred and inuiolate The first is that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it be the ordinance and gift of God Secondly that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sage and iudicious decree and counsell
Art in the administration of high affaires For although in probabilities are no euident certainties yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety that it is almost equall vnto certainty and doth perswade and settle discreete resolution and disposition in all affaires In this consisteth the height the tope the som of Art and the perfection of all humane knowledge aboue or beyond which no man could euer soar or leuell By this light onely the former mentioned meanes failing is oft times gained much excellence of natural knowledge to man beyond and without which the eye and sight of knowledge in man is sealed vp his vnderstanding darkned and cannot know many hidden things And thus to him that rightly doth meditate and consider it is vndoubtedly cleere and certaine how the Creator and infinite Prince of all principles hath founded the beginning end the power and posse of all knowledge vpon one of the former waies of inuestigation beside which there is no naturall knowledge to be expected Philosophie as yet neuer found other waies vnto that infinite number of all Arts and Sciences so admirably flourishing thorow so many ages of the world For this cause the most excellent prime Philosopher Aristotle reiecteth whatsoeuer cānot be found by Sense or proued by reason as spurious Likewise Ptolomie hath bounded the true Art of Astronomie within fatum Physicum within a necessitie in Nature and to distinguish it from superstition wherwith curiositie vsually defileth or intangleth it doth limit it intra conuenientem naturae modum that is within proportion and measure answerable to Reason and Nature For this cause also all true Philosophers haue determined the two onely instruments of all true Arts to bee Reason and experience which Galen doth call the two legges whereupon the Art of Physike doth consist And therefore in the second chapter of his Finitiones medicae he saith Optimus is est Medicus qui omnia in Medicina recta agit ratione that is hee who doth all things in his subiect of Physike according to right rule of reason is the most excellent Physicion From hence also all true Artists haue defined Art to bee Habitus cum ratione factiuus that is a settled habilitie and promptnesse of action and operation according to reason Vpon this ground others haue built other true rules and obseruations concerning true and lawfull Arts. Therefore saith Galen ars non est ex ijs quorum neutiquam est potestas Isagog chap. 5. that is Art is not of such things as cannot be accomplished Which is worthy noting to distinguish prestigious and supposed Arts from true Art To this others likewise haue added another obseruation that is that Art is imployed about such things as are in reason profitable and not vaine So saith Scaliger exercit 37. Sect. 31. Ars non est de rebus inutilibus It is yet further obserued vpon the same ground that true Art doeth not confound or cloud it selfe in mists but reduceth vnto order light and reason things dissipate confused and out of order and reason as Cicero affirmeth Ars res diuulsas dissolutasque conglutinat ratione quadam constringit Vpon the same grounds diuers renowmed common weales haue expelled all false and forged Arts as Necromancy Aeromancy Geomancy with other sortiligous Diuinations Vpon the same reasons diuers Emperors Kings Kingdomes and Lawes haue exploded censured and condemned all such as vnder pretext of the wholesome Arts of Astronomy Mathematikes and the like haue runne into foolish curiosities impostures and deceitfull practises Iustinian the Roman Law-giuer and Emperour his lawes are extant to this purpose Likewise Tiberius his Decrees for the expulsion of counterfeit Mathematicians and Magicians And Vlpian in his booke de Mathematicis Maleficis testifieth the publication of their goods and their inhibition by the Emperours from communion with other Citizens so much as in fire or water And as Reason good Lawes Kingdomes Nations and Common-weales haue distinguished ingenuous liberall true and profitable Artes and Sciences builded vpon reason trueth and vnderstanding from base ignoble vnprofitable needlesse curious and erronious Artes so hath the holy Scripture both iustified sanctified and commended the one and condemned and nominated with rebuke and shame the other The first is euident Exod. 3. verse 1 2 3 4 5 6. where Almightie God doeth testifie concerning the knowledge and skill of workmanship in gold siluer and stone that hee gaue it by his Spirit vnto Bezaleel and Aholiab who were workmen according to knowledge and vnderstanding in that lawfull Art profitable vnto the building of Gods house The second is manifest Actes 19. verse 19. where it is in their due commendations recorded that those who before vsed and practised vaine and curious Arts when they were by the preaching of the Apostles truely conuerted in token of their vndissembled repentance they absolutely renounced and disclaimed their vaine learning and openly burnt their bookes though valued at an high rate and rich price CHAP. II. That no Knowledge can come vnto man in any Art or Science but by Sense or Reason or likely and artificiall coniecture is proued by the Science and Knowledge of Physike in stead of all other Arts and Sciences NOw for the better impression of that which hath beene before said that is that nothing is or can bee detected or is liable vnto mans knowledge which commeth not vnto him by the helpe of Reason the inward or the outward Sense Demonstration Ratiocination or iudicious and prudent Coniectation in reasonable likelihood let vs examine any one particular ingenuous liberall or lawfull Art or Science in stead of many and therein view how by the former mentioned keyes doores and entrances solely are opened the wayes vnto their contemplations study and perfect apprehension And if one Art or Science may bee sufficient herein I thinke it most fit to choose my owne because as to my selfe most prompt so vnto any other not vnprofitable All diseases that happen vnto the body of man are either outward or inward and therefore either seene by the eye and deprehended by the outward Sense or conceiued onely by Reason and the inward Vnderstanding Inward diseases and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding sometimes they doe not appeare certaine or by certaine notes or signes but by likely markes onely which are the grounds of artificiall coniecture And as some diseases are apparent to outward sense some euident to inward reason some by artificiall coniecture onely in learned exact search and perquisition pursued vnto their discouery so also are many diseases hidden from all these wayes of inuestigation and therefore remaine as remembrances of mans manifold ignorance in this life and of the secret reseruation of Gods decree and prohibition As then in those diseases which are apparent vnto sight it is blindnesse in a Physicion to make question in those which are euident to
vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal 103. verse 20. Praise ye the Lord saith the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending folely to the execution of his will and thirdly are not contained in one of the foure first mentioned offices and administrations of Spirits they are all certainely and assuredly to be suspected as workes of diuels and euill spirits whom God doth permit as saith S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and proue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that we consider their kinds which are two The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent workes are truly essentially and immediately from the diuels also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall work it selfe but mans contract and combination therein with the diuell his consent and allowance thereof that doth make it his and him a Witch a Sorcerer which is a contracter with the diuell Now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected some by Reason some by Sense CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernaturall workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speech and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch Likewise was not the diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Jobs sheepe truly visible The Messenger escaping to bring the tydings doth witnesse it Was not the power of the diuell seene at such time as in the Gospell he carryed whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voice of a Spirit heard and distinguished when the diuell in so fearefull and maruellous manner cryed out in the possessed Math. 8. Mark 5. Luke 8 Did not the people behold the miraculous force of the diuell casting the possessed into the middest of them Luke 4. verse 33 34 35 Did not the people heare and behold a foule Spirit crying aloud and in an admirable power and manner comming out of the possessed Marke 1.24 25 26 27 All these were workes supernaturall of the diuell and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherein therefore the diuel alone was sole Agent But it may be obiected that these examples out of the holy Scriptures are recorded as things specially seene or noted in some speciall ages and times which after-times and other ages doe not or cannot affoord The contrary is manifest by the faithfull histories and true reports of Ethnicke writers who liuing in distant ages doe not differ in the true consent and harmony of the same report concerning the same things as they haue succeeded in their seuerall ages It is not incredible but certain vnto any common Reader what diuers authors of approued faith and credit in seuerall ages haue written how the diuell not onely out of the bodies and seuerall parts a part of the bodies of men haue vttered words and spoken with the voice of men euen as in the Gospell he did out of the possessed but also out of trees caues of earth images statues The first is euident by the generall report from one succeeding age vnto another concerning the Pythons Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui and the like The second was neuer hid many hundreth of yeares for many ages long before the birth of our blessed Sauiour as is apparent by the famous Oracle of Delphos the Oake of Dedona the Statue of Memnon Petrus Gregorius Tholosanus in his Syntagma iuris reciteth this history concerning certaine statues at Alexandria that they did fall vnto the ground sudainly and with an audible voice declared the death of Mauricius the Emperour euen at the same moment and point of time when he was then slaine at Rome As the Diuell doth shew himselfe by voices and sounds in trees caues statues and the like so doth he in diuers other outward shapes and formes of other creatures Thus he appeared vnto Eua and spake vnto her in the shape of a Serpent aforesaid Of his appearance in diuers other formes likewise are many Testimonies Neither doe Philosophers differ or doubt herein Aristotle in his Metaphysickes hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is substances are called simple bodies as water earth fire and the like and things compounded thereof as liuing creatures and spirits which is so farre forth to be vnderstood of spirits as they were in assumed shapes visible Orpheus doth number sixe kinds of these visible diuels or spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Spirits inhabiting the heauenly regions Spirits ruling in the ayre in the water in the fire in the earth and vnder the earth The Spirits
wanteth so much true iudgement as to distinguish when he doth see a certaine true obiect offered vnto his sight from without and when he is incountred onely with a resemblance thereof from within his fancie and imagination is diseased in body or minde or both and therefore is no competent Iudge or witnesse in these or any other weighty affaires For that is in health of body and in the outward organes and instruments of sense and sound in his reason iudgement and vnderstanding though sometime the fogge and mist of deceiued sense or fancy ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it wil recouer his light and true splendor againe and truth will shine more excellently in the end out of that darknesse This is very liuely seene in the example of S. Peter Acts 12. verse 10.12 who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was reaâ—y deliuered out of prison by an Angel of God If men could not certainly discerne betweene that which they doe really see and that they falsely imagine in visions dreames and fancie then were the life of man most miserable there could be no certainty of truth no excelling in knowledge or vnderstanding All men should be a like vnable to distinguish whether we liue in dreames onely or in wakeful deed But the certaine knowledge which God hath giuen vnto mankinde in so infinite kindes and measures doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie There remaineth as yet another doubt which is how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby howsoeuer by the former examples it doth so seeme It is true that a Spirit and a Spirituall worke simply in it selfe in the owne nature and substance cannot be seene by any bodily eyes or be deprehended by any outward sense Notwithstanding as they doe mixe themselues with bodily * substances which are subiect to sense by accident Spirits and spirituall operations are certainly tryed and discouered euen vnto sense For how is it possible that a Spirit should mixe it selfe in corporall things but the discrepant nature thereof and mighty difference must produce and beget some great apparent alteration which alteration being beyond the wonted nature of the one doth prooue another superiour nature in the other For illustration hereof let vs borrow an instance from one of the forenamed manifest Sorceries Water is turned into blood by a Spirituall power The eye doth manifestly see the water and as apparently after see the blood and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceede from an inuisible power which appearing in visible bodies is by them apart seene and doth detect an inuisible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuisible and spirituall things may by those things which are visible and bodily be conceiued and discerned the holy Scripture doth witnesse in these words of Saint Paul Rom. 1.20 The inuisible things of God saith he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demanded since it is the propertie of the Diuell in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous workes of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper workes and acts of the Diuell and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all created power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods miracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of miracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of miracles from God Saint Paul doth witnesse and teach 1. Cor. chap. 12. verse 4 5 6 7. Now there are saith he diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any miracles proceede from God as Author they are dispensed by men sanctified by God and who can and are able to prooue and iustifie their warrant from God as also that these men of God doe solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all miracles doe stand or fall and are approoued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent and diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed ecrum doctrina non erat sana quamobrem earum miracula non extiterunt a Deo That is the word of God doth establish and confirme the truth of miracles and miracles ratifie and confirme the authoritie and truth of the word For many haue done miracles by the power of the Diuell but their doctrine was corrupt and not found and therefore their miracles were not of God Wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads not contained within those limits or compasse that is neither prooued
or imbrace Religion or common reason may and ought confine and satisfie their iust desires CHAP. XI The production of the works of Witches and Sorcerers vnto the publique seate and censure of Iustice WE haue hitherto considered how the workes of Diuels and Witches may be both manifest to Sense and euident to Reason They haue in their diuers kinds and different performances and manners distinctly beene instanced Besides those kinds which haue beene mentioned there may bee innumerable more among which are those who vndertake and are enquired at to reueale treasures hid goods lost or conueighed away the workes and guilt of other Witches good fortunes and euill fortunes in diuers affaires disseignes and attempts as also those who vndertake by inchantment to leade captiue the wils and minds of men vnto extraordinarie and vnreasonable desires or lusts hatred or loue vnto or against this or that person or this or that particular thing aboue or beyond the naturall power of resistence and the force and vsuall guidance of naturall reason in the ordinary course of mans will and nature but they are all included in the same generall kinde and common proofe of their diuellish impietie deriued from the word of God before alleadged vnanswerably and the true consequence of Reason from thence The difference that is in their diuers kinds doth onely arise from their seuerall subiects manners ceremonies and rites according to their seuerall differing contracts with the Diuell some vsing in their workes reuelations or oraculous answeres of the demand of resorting people in one manner fashion ceremonie gesture and rite some in another and some in none at all certaine or vnchangeable Concerning these ceremonies with their seuerall contracts and the manners thereof I will not write partly because in this place not much materiall partly because they are difficult to detect except by the Witches owne free confession which happeneth very rare and seldome partly because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published It hath now beene manifest by the word and mouth of God vnto the reason of man how a Witch or Sorcerer may euidently appeare vnto right Reason namely by his voluntary vndertaking to bee enquired at for knowledge and reuelation of such things as are hidden by God from all knowledge of men and are solely and properly in the knowledge of Spirits as hath beene by learned Authors and by reason declared The reuelation being found supernaturall doth discouer the supernaturall Agent or Author the Diuell whose proper act whatsoeuer man doeth vndertake in part or in whole must necessarily buy or borrow from him and thereby be conuinced vndoubtedly of contract with him We haue produced diuers sorts of noted Practisers likewise of this inhibited contract both in the holy Scripture expressely nominated and also by their ordinarie common custome herein obserued in seuerall kindes Concerning them all we will conclude as a corallary vnto all that went before with the testimonie and confirmation of Lucius Apuleius that famous expert learned Magician in his booke de Aureo Asino from his long proofe and acquaintance with the Diuell Daemones saith hee praesident Auguriis Aruspiciis oraculis Magorum miraeculis that is the Diuels are chiefe presidents haue chiefe power or authoritie are chiefe Maisters Guides or Rulers ouer Diuination or reuelation by the signes taken in flying of fowles of diuination by inspection of the entralls of beasts of Oracles and of all the miracles or miraculous workes of Magicians They that will not beleeue the holy Scripture nor the testimony of so many men and ages that the Diuell is the sole Author of vaine miraculous reuelations diuinations and workes let them credit the Magician his owne mouth As we haue hitherto viewed how Witch-craft and Witches may bee first by sense manifestly detected secondly by reason euidently conuicted so let vs now consider how they may bee both produced vnto the barre of Iustice and bee arraigned and condemned of manifest high Treason against Almighty God and of combination with his open and professed enemy the Diuell Concerning the first since it chiefely consisteth in that which is manifest vnto the outward sense if the witnesses of the manifest magicall and supernaturall act be substantiall sufficient able to iudge free from exception of malice partialitie distraction folly and if by conference counsell with learned men religiously and industriously exercised in iudging in those affaires there bee iustly deemed no deception of sense mistaking of reason or imagination I see no true cause why it should deserue an Ignoramus or not bee reputed a true Bill worthy to bee inquired as a case fit and mature for the same due triall which Iustice Law and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie although it is likely to prooue a rare plea or cause because in reason not too frequently to bee found and farre lesse in it selfe common or vsuall then is vulgarly reputed It might notwithstanding haply bee more oft detected if more diligently according to reason inquired The second kinde of Witch by euidence of reason discouered is farre more frequent then the first as appeareth by the varietie and multitude of names which it hath branded vpon it and the diuersitie of kindes and fashions which it hath put on It is likewise more easily detected and prooued A supernaturall reuelation being first made truely manifest lest preposterously wee haply call a surmised or falsely suspected offender into question before any offence be apparent or knowne which is an vniust iniury and worthy of rebuke and shame with God and iust men a supernaturall reuelation I say being manifest any mans guilty contract therein is prooued by his vndertaking to bee enquired at therein That vndertaking likwise is easily knowne discouered by those that haue inquired The foundation of this way of inuestigation of this Witch or Sorcerer is the Word of God it selfe before recited and iust and true reason built thereupon cannot fall or be shaken Thus hauing brought these prisoners to the Barre I there arrest any farther progresse and leaue them to Iustice to the decree and sentence of the reuerend graue and learned Iudge and so proceede the third promised way of inuestigation and inquisition of Witches and Sorcerers according to likely presumption probable and artificiall coniecture But before wee arriue vpon that point it is necessarie that first a materiall obiection bee satisfied That is in the forementioned Iudgement of supernaturall workes of Sorcery manifest to sense how can any true testimony or witnesse be required or expected since doubt is made whether really or truely or â—elusorily and in seeming onely many or most things of that kinde are seene or heard Hereto is answered As a true substance is seene not of it selfe simply but in and by the outward true signe shape proportion colours and dimension inherent therein and inseparable
thereto is a secret sacrifice of ignorance or superstition vnto the Diuell and an hidden and couert seduction from God and thus hath beene prooued or at least with good reason alleaged First that the tryall of Witches by water is not naturall or according to any reason in nature Secondly if it be extraordinary and a miracle that it is in greater likelihood and probability a miracle of the Diuell to insnare then any manifest miracle of God to glorifie his name which is the true end of right miracles Concerning the other imagined trials of Witches as by beating scratching drawing bloud from supposed or suspected Witches whereby it is said that the fits or diseases of the bewitched do cease miraculously as also concerning the burning of bewitched cattell whereby it is said that the Witch is miraculously compelled to present her selfe These and the like I thinke it vaine and needlesse particularly or singly to confute because it doth directly appeare by their examination according to the former rules produced against the naturalizing of the detection of Witches by casting them into the water that first they are excluded out of the number of things naturall secondly that being reputed as miracles they will also be rather iustly iudged miracles of the Diuell then of God by the former reasons which haue stripped the supposed miraculous detection of Witches by the water of any hopefull opinion that they can be of God Nor doth our law now in force differ here from reiecting such like miraculous trialls See the triall by Ordell abolished by Parliament the third yeare of Henry the third Coke 9. Rep. Case Abbot de Strata Mercella Fol. 33. CHAP. XV. The exploration of Witches by supernaturall reuelations in the bewitched by signes and secret markes declared by the bewitched to be in the body of the suspected Witch by the touch of the Witch curing the touched bewitched THere remaine as yet other miraculous explorations of a Witch carrying in their first view a far more wondred representation then any or all the former explorations One is when persons bewitched shall in the time of their strange fits or traunces nominate or accuse a Witch and for a true testimony against him or her thus nominated shall reueale secret markes in his or her body neuer before seene or knowne by any creature nay the very words or workes which the supposed or thus nominated Witch shall be acting or speaking in farre distant places euen in the very moment and point of time while they are in acting or speaking all which I haue sometimes my selfe heard and seene prooued true This is reputed a certaine conuiction of a witch An othor miraculous tryal of a Witch and like vnto this wonderfull is when a supposed Witch required by the bewitched doth touch him or her though when vnknowne or vnperceiued by the bewitched themselues yet according to the prediction of that issue by the bewitched he or shee immediately are deliuered from the present fit or agony that then was vpon him or her which I haue also my selfe seene For the better discouery of truth in these so wondered difficulties let vs first recall to minde these few obseruations in our former Treatise determined and prooued First that the Diuell doth many miraculous and supernaturall things meerely simply and alone of himselfe for his owne ends and without the instigation or association of a Witch This was made manifest by his conference disputation and speech with Eua after a miraculous manner out of the body of the Serpent when as yet neither Witch nor Witch-craft were come into the world Secondly that the Diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men against their knowledge liking will or affection and being vnrequired This is cleere by his transuection of the body of our blessed Sauiour as also by his violent casting of the bodies of the possessed amongst the people mentioned in the Gospell Thirdly let vs not here forget specially that hee is able to transmit and send vnto or into men vnrequired and without their desire or assent secret powers force knowledge illuminations and supernaturall reuelations This was prooued by the possessed in the Gospell who from a secret and hidden reuelation and power aboue and beyond themselues were able to vtter that high mistery as yet hidden from the world that Iesus was the Sonne of the liuing God This could not be knowne vnto them by their owne reason or nature being aboue and beyond all reason or nature and by grace onely then begun to be reuealed vnto the blessed Disciples themselues To thinke that the possessed could haue that knowledge equally with the Disciples by the same grace were impious derogation from their Apostolicall priuiledge and prerogatiue therein vnto whom did properly belong the first fruits thereof alone This supernaturall reuelation therefore was transfused into the possessed by the Diuell who could not be ignorant of the Lyon of Juda the mighty destroyer of his spirituall kingdome long before the disciples were borne or capable of knowledge And thus hauing recalled these obseruations from them doe issue these necessary inferences First that all supernaturall acts or works in men are not to bee imputed vnto those men Secondly that for this cause those supernaturall workes are onely to be imputed vnto men which the Diuell according vnto contract or Couenant which those men doth practise and produce And for this cause in the inquisition of Witch-craft when we haue truely first detected an act done by a spirituall and supernaturall force because it is in all lawes iniurious to accuse of any act before it be certainely knowne the act hath beene committed then and not before wee ought indeuour directly and necessarily to prooue the contract consent and affection of the person suspected vnto or in that supernaturall act that being no lesse essentiall to detect and discouer the true and vndoubted Witch then the supernaturall act being certainely apparent doth vndoubtedly prooue the Diuell and his power therein This equall regard in case of Witch-craft ought to bee carefully ballanced without which vaine and vnstable men shall euer at their lust and pleasure vpon affections and passions be priuiledged with impunity to lay vniust imputations and to vse wrongfull violence and oppression beyond all equitie or reason When therefore men that are prudent iudicious and able to discerne doe first aduisedly vpon good ground and reason adiudge a supernaturall act euidently done or at least worthy to be suspected secondly shall by iust and reasonable proofe or at least liuely and faire presumption detect the contract affection or consent of any man in that act then and not before is the accusation inquisition and inditement of Witch-craft against any man equall and iust For since a supernaturall worke can be truely and simply no act of a naturall man and is the immediate hand and power of a Diuell as is formerly prooued it is the mans consent contract and couenant alone in