is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale and 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 faire forth be contented to pursue the try all 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 Sense and 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 waies of discouerie must be likewise more then ordinary and supernaturall Hereto is truely answered that since the nature power of Spirits is vnknowne vnto man as things supernaturall and can be 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 trascending his Nature otherwise then obseruing how far 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 natural 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 Let men then be perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this only warranted true way to seeke the discouery to finde the footing path and steppings of Witchcraft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may be here demanded whether Almightie God doth not extraordinarily and miraculously at some time discouer this so abominable sin of Witch-craft aswell as by ordinarie 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 be no other ordinarie tryall of Witch-craft then that which is common vnto all other detections of truth 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 probabilitie raised from both 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 discouerie and inuestigation it will be needfull to distinguish who is the true Author cause 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 an 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 of knowledge in Spirits beyond the power and nature of man so may be said from the same reason of the difference of the workes of Spirits farre inlarging and extending their vertue and power beyond the power and force of men The workes of men are confined within the power and nature of these sublunarie bodies vnto which they are annexed and tyed The works of Spirits are limited to no corporall substance or body but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world as the Diuell dorh witnesse of himselfe Iob 1. verse 7. and are not tyed vnto any particular place but rule generally therein and in all places by the permission of God as is euident Ephe. 2. ver 2. where the Diuell is called the Prince that ruleth in the ayre euen the Spirit that now worketh in the children of disobedience and likewise Ephes. 6. verse 12. where he is called the Prince of darknesse of this world From these vndoubted grounds it is necessarily inferred that both all knowledge exceeding the knowledge of man must needes issue from the knowledge of Spirits and also that all works exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirts It may now be demaunded how the works of good Spirits shall be knowne and distinguished from the works of euill Spirits and diuels since both their workes proceede from the same nature substance and spirituall essence common vnto them both This shall appeare by the consideration of the orders and sorts of good Spirits expressed in holy Scripture and their properties beside which all other are necessarily euill and therefore diuels like vnto whom likewise by iust consequent must be their workes
the one reciprocally discouering the other All good Spirits are either Angels and Messengers of God specially sent with his holy embassage to special holy men for special holy ends as was the Seraphin sent vnto Isaia the 6. Chapter verse 6. and as were the Angels vnto the Shepheards when our Sauiour was borne or as where the Angels which were sent vnto the Patriarkes of olde or els tuteler Angels ordinarily commanded to guide protect and defend the Elect and chosen children of God as is manifest both by the testimony of our Sauiour Matth. 18. vers 10. See that you despise not sayth our blessed Sauiour one of these little ones For I say vnto you that in heauen there Angels alway behold the face of my Father which is in heauen And by that Text also Heb. 1. vers 14. Are they not all ministring Spirits sayth the Apostle speaking of Angels sent forth to minister for their sakes who shall be heires of saluation Beside these orders of good and holy Spirits neither hath the holy Scripture neither hath the light of reason or nature or obseruation knowne or discouered any other All the workes likewise and employments of these good Spirits are all and euer obserued to be like themselues holy good freely seruing and ministring vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal. 103. verse 20. Praise ye the Lord sayth 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 solely 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 certainly and assuredly to be suspected as works of diuels and euill spirits whom God doth permit as sayth 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 prooue 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 wee consider their kinds which are two The first kind is of such supernatural works 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 works are truely 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 worke 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 diuel 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 supernatural 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 D r Willet 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 Iobs 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 hee 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 voyce of a Spirit heard and distinguished when the diuell in so fearefull and marueilous 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 diuel and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherin therfore 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 do 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 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 hee did out of the possessed but also out of trees caues of earth images and 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
bagges or burdens of corne into a campe of Souldiers At the same time in the same manner such a like Asse as hee in dreame imagined himselfe did bring such burdens into the same campe From these examples may bee iustly drawne a plaine demonstration of the Diuels palpable iuggling and illusion which also may serue for confirmation together with the reasons before annexed vnto my former answer concerning the Diuels seeming or deceitfull presentation of the reall body of Pythagoras in two distant places at once in the same point of time And from all these conioined and conferred may be truely inferred and collected that the Diuell as hee doth many supernaturall workes really so he doth many other by illusion and beguiling the imagination These his iugglings notwithstanding are things also supernaturall and tricks onely possible to Spirits and impossible to man For it is impossible to man to frame so liuely a seeming presence of man in one place that it shall not bee discerned otherwise then the very same true presence and real substance which is really in another place as also to fasten such dreames as were before mentioned vpon men and according to those dreames to cause the things dreamed by the witnesse and testimony of other beholders to bee brought to passe in so liuely likenesse and similitude as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued From hence it doth also follow very necessarily that what man soeuer shall vndertake these supernaturall iuglings which are only possible in the power of Spirits and of the Diuell alone is therby as truly conuinced to be a Witch or Sorcerer as hee that vndertaketh any of the former reall supernaturall works or any other of the like kinde because they are both and all alike proper onely to the diuell and wherein man can haue no property or power but by and through him Let vs now then againe returne vnto the Diuels reall supernaturall performances and workes vnto Sorcerers from whence by the way of answere vnto the former doubt concerning Pythagoras his supposed realty of being at once in two places wee haue hitherto onely digressed It is written as a thing vsuall vnto many famous Magicians Sorcerers and Witches vnto the view and sight of some admitted spectators to raise resemblances of the dead which seemeth a thing vndoubted by the Witch of Endor raising Samuel the Prophet vnto Saul the King before mentioned In this kinde those famous and renowned Witches Medea and Circe in old and ancient times are reported to excell Hence among the Heathen had Necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp or raising the dead Later times haue not been behinde former times in the record of the like but to adde reason to inforce the truth of report herein I will answer an obiection which may be made Whether in these apparitions there be only illusion and imagination or some thing truely and really visible vnto the outward sense As touching the reall raising of the dead it is impossible vnto the limited power of the Diuell either in the substance of body or soule to reduce or bring the dead back into this world or life or sense againe because in death by the vnchangeable and vnalterable decree of God in his holy Writ the body returneth into dust from whence it came and the Soule to God who gaue it Notwithstanding since the outward shape and figure and proportion of any substance and not the substance it selfe or creature is the true and naturall obiect of the eye according to the Philosopher who truely saith Res non videntur sedrerum species that is the substances or things themselues are not offered nor come vnto the sight but onely their shape and outward figure as also for that common sense and experience doe teach vs that it is a thing absurd and impossible that all those bodies substances which in infinite number wee dayly see and behold really and materially in their corporall substances and dimensions should be contained in the small body of the eye for these causes I say it is possible according to reason that the Diuell in these supposed apparitions of the bodies and substances of dead men may present true reall and naturall obiects certaine and assured vnto the eye and sight if he can onely present thereto the outward liuely pourtraitures and shapes of the substances or bodies though the bodies themselues be away That the Diuel can doe this is no doubt For if man by Art can vsually diuide the outward shapes and figures of creatures and substances from the substances creatures themselues as is apparent by the looking glasse and the cunning Painter can in another borrowed substance separated from their true right and proper substance represent perfectly the true and liuely shape of men and other creatures euen when they are not onely absent and remoued in farre distant places but when oft-times they haue many yeares beene swallowed of the graue why should it be thought impossible vnto the Diuell who certainely is more then exquisite Apelles excellent to offer and present vnto the eye likewise any true shape whatsoeuer If he can offer the true shape as is not to be doubted he doth offer a true and perfect obiect and therefore that which is truely and certainely manifest to sense although speech and the motion thereof without another visible bodie to sustaine it being impossible vnto shapes and pourtraitures drawne by men be things supernaturall and truely spirituall which doe therefore make it a worke proper vnto the Diuell And thus it is apparent that the supposed apparitions which the Diuell doth offer of dead men may bee esteemed and reckoned among such supernaturall workes of Diuels and Sorcerers as manifestly are brought to outward sense Now let vs returne to view some other kindes of the same workes of the same Authors It is reported by some Writers of worthy credit that the bodies of Sorcerers and Witches haue beene really carried and locally remoued from one place into another by the Diuell And of later times as Bartholomaeus de Spina doth witnesse the inquisitâ—â—â— haue condemned vnto perpetual prison and there detained Witches who by their owne confession and others proofe haue by the Diuell been transported into so farre distant places in few houres that afterward it hath bin a trauell of many dayes by their owne naturall power to returne againe from whence they were manifestly by the diuell carried It is a thing likewise written and vulgarly receiued that Witches are oft-times seene bodily to haunt places fields houses graues and sepulchers in an vniuersall and miraculous manner and wondred fashion These things and infinite more whether true or no cannot be knowne but to him that doth himselfe behold and can from his owne sight auouch them really true and not imaginarie To performe some manner of asportation and locall translation of the bodies of
Scripture both iustified sanctified and commended the one and condemned and nominated with rebuke and shame th' other The first is euident Exod. 3. verse 1. 2 3 4 5 6. where Almightie God doth testifie concerning the knowledge and skill of Workmanship in gold siluer and stone that he 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 Acts 19. ver 19. where it is in their due commendations recorded that those who before vsed and practised vaine 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 bin before said that is that nothing is or can be detected or is liable vnto mans knowledge which commeth not vnto him by the help 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 steade of many and therein view how by the former mentioned keyes dores entrances solely are opened the waies vnto their contemplations study and perfect apprehension And if one Art or Science may be sufficient herein I think 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 only by Reason and the inward Vnderstanding Inward diseases and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainly to reason and vnderstanding sometimes they do 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 only 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 fight it is blindnesse in a Physicion to make question in these which are euident to reason to make doubt is reasonlesse fatuity in those which may be attained by artificiall coniectation search or perquisition either to be slacke is sloth or to be vnable is insufficiency so in those diseases which neither outward sense nor inward reason nor art nor artificial coniecture can possibly discouer to hope or seeke beyond Sense and Reason and reasonable likelihood is reasonlesse and senselesse striuing and impatience of those bounds which God hath set to limit the curiosity of man For better proofe and illustration it will not bee impertinent to nominate some particular diseases in all these kinds First for outward diseases and such as are euident to outward sense they are infinite Who that is the least practised in Physicke doth not assuredly know when with his eyes he doth behold an inflammation a Shirrus a Gangrene Cancer Callus Fistula Vlcer Leprosie Psora Struma Petechia Variola Iaundes Gout Tabescence Extenuation and the like Secondly for inward diseases euident to reason he that is least learned doth know that all diseases which may be defined must necessarily be euident to reason as also that it is not difficult to define innumerable diseases to him that is able to conioine with the part affected the true immediate kinde of the affection The stomake ceasing her proper function of concoction or depriued of appetite doth it not thereby manifestly proue vnto reason some inward ill affection therein If with that ill affection be ioined a manifest inward heat about the region of the stomake accompanied with an Ague drinesse thirst and other accidents and consequences of heate is not as plainly detected the kinde of the affection to be hot Thus both the part affected which is the stomake apparently because there the former accidents are found originally moouing and first seated and also the ill affection which by the manifest burning heate doth proue her kind being both conioined doe truly define the disease to be an inflammation of the stomake The like may be sayd of the inflammations of all other inward parts of Plurisies Phrensies inflammation of the Liuer Splene Wombe Reines Guts and other parts the certaine testimonies of excessiue heate giuing demonstration of an inflammation and the paine or at least some defect or defection in the proper offices of the parts manifesting the parts themselues As concerning inward inflammations of diuers parts so likewise of inward Vlcers and other maladies may be instanced The disease of the bladder is oft certainly knowne by paine in the part or by cessation of his proper functions or defection therein and the kinde of disease therein by the excretions oft-times proceeding from it And thus an Vlcer is oft discouered in the bladder by paine with purulent and sanguinolent miction Diseases likewise of the head are certainly discouered and detected vnto reason by defects growing sometimes in the vnderstanding sometimes in the memory sometimes in the imagination sometimes in all those together and sometimes in the generall motion of the whole body Diseases of the heart likewise appeare by the euil and faulty motions of the pulse by soundings and defections in liuelihood of the spirits and vitall faculty Diseases of the Wombe or Mother likewise doe oft demonstrate themselues by depriued or depraued motions It were tedious to make a particular enumeration of all diseases of this kind which are in the same manner euident and apparent vnto reason Now let vs briefly also consider some diseases which are neither euident to Reason nor manifest to Sense but are gained detected and hunted out of their deepe and hidden couerts by the quicke and exquisite sent of probable and artificiall coniecture the necessity or vse whereof either in an ambiguous complication of doubtfull diseases or in the extrication of any intricate single affection or malady there is no man in Physicke exercised who doth not dayly finde Many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell we will therefore onely propose one Let vs suppose a sicke man doubtfully and diuersly with these accidents afflicted namely a continuall feuer a cough spitting of bloud shortnesse of winde head-ache deliration
of Pythagoras that hee was at once by seuerall parties seen in the very same point of time both in the Citie of Thurium and the towne of Metapontum Apollonius like wise was translated as it were in the twinkling of an eye or in the space of a word speaking from Smyrna vnto Ephesus as some histories report That the power by which these things were done was more then humane no Reason can doubt That also the voluntary accession of these mens disposing or apting thēselues vnto these works doth proue their consent and by consent societie with a Spirit who can doubt But here by the way is iust occasion offered vnto a question namely whether a Spirit or Diuell can cause or bring to passe that the same true body at once may be really in two distant places as it seemeth by this history of Pythagoras The answer hereto must needs in reason be negatiue because it is impossible in nature and in the ordinary vnchangeable course of all things by God created that one indiuiduall continued substance or entire thing should be wholly deuided from it selfe and yet be it selfe or possibly be twice or be in two places and yet bee but one and the selfe same thing Wee must therefore rather here thinke that the diuell is a Iuggler presenting the liuely shape pourtraiture of Pythagoras in one place and thereto haply by his supernaturall power adding a counterfait liuelihood of speech and gesture while the true substance is certainely and truely seene in another place That these like practises are vsuall with the diuell is apparent in many other kinds beside Did hee not vndertake Math. 4. verse 8. vnto wisedome it selfe our blessed Sauiour to shew vnto him all the Kingdomes of the earth a thing so farre out of his reach and compasse but only by a lying and iuggling vision If this he doth vnto the Sonne of God how shall the silly sonnes of sinfull men escape It is written by some Authors that the diuel hath perswaded some foolish Sorcerers and Witches that hee hath changed their bodies and substances into Catts Asses Birds and other creatures which really and indeed without illusion if it be not presumption to reason with the Diuell is impossible vnto him to doe For there can bee no reall or true transmutation of one substance or nature into another but either by creation or generation The one is the sole immediate hand of God communicable to no creature because there cannot be two Creators the other is naturall the finger-work and power of God in nature and proper to the nature of liuing animate creatures not to Angels or Spirits Againe creation is the worke of an infinite power and therefore of God alone because there can be but one Infinite whose nature containing all things and contained of nothing can admit no equall no second no other The Diuell then cannot create That likewise he cannot cause these transmutations by generation is as plaine and euident because a true and reall generation hath many precedent alterations and by little and little in space of time groweth vnto the perfection of that kinde vnto which it doth tend or is begotten but these seeming transmutations by the Diuell of the substances of Men into Cattes and the like are swift and sodaine in a moment and without preparation and therefore are no true but seeming and iuggling transmutations Here may be againe obiected that the Diuell is able to worke aboue the power of Nature and therfore beside and aboue the naturall course of generation hee is able to make these reall transmutations It is answered though the diuel indeed as a Spirit may do and doth many things aboue and beyond the course of some particular natures yet doth hee not nor is able to rule or commaund ouer generall Nature or infringe or alter her inviolable decrees in the perpetuall and neuer-interrupted order of all generations neither is he generally Master of vniuersall Nature but Nature Master and Commaunder of him For Nature is nothing els but the ordinary power of God in al things created among which the Diuell being a creature is contained and therefore subiect to that vniuersall power For this cause although aboue the power of our particular nature the Diuell as a Spirit doth many things which in respect of our nature are supernaturall yet in respect of the power of Nature in vniuersall they are but naturall vnto himselfe and other Spirits who also are a kinde of creature contained within the generall nature of things created Opposite therefore contrary against or aboue the generall power of Nature hee can do nothing Therefore to conclude this point hee cannot be able to commaund or compasse any generation aboue the power of Nature whose power is more vniuersall and greater then his We wil then hence conclude that aboue and beyond the vniuersall Nature and course of all generation hee cannot make a true transmutation of the substance of any one creature into another It was before proued that it is impossible for him to do it by creation It is here manifest that he cannot do it by any course of true generation There can be no reall transmutation of one substance into another without either a creation or generation Wee will therefore conclude with the saying of Saint Augustine de Ciuitate Dei lib. 18. cap. 18. Nec sane Daemones naturas creant sed specie tenus quae à Deo creata sunt commutant vt videantur esse quae non sunt that is diuels cannot create any nature or substance but in iuggling shew or seeming onely whereby with false shadowes and outward induced shapes couering those things which are created of God by these commutations they cause them to seeme that which they are not indeed Concerning other manifest iugglings and illusions of the Diuell diuers authors haue giuen diuers examples but that which aboue all the rest doth most palpably detect him herein is a history related by Ioannes Baptista Porta in his second booke de Magia naturali He there witnesseth that vpon the Diuels suggestion a Witch beleeued firmely and perswaded her selfe that all the night shee had rid in the ayre ouer diuers great Mountaines and met inconuenticles of other Sorceresses when the same night the mentioned Authour himselfe with others had watched and seene her all that imagined time of her transuectiō in the ayre to be within her chamber profoundly sleeping yea had smitten her made her flesh blue with strokes and could not awake her nor perswade her afterward when shee was awaked that they had so vsed her or at all had either seene or beheld her Thus preualent was the iuggling power of the Diuell S. Austine de Ciuitate Dei lib. 18. doth deliuer an History concerning the father of one Praestantius who lying in a deep traunce so profoundly that no meanes could awake him did dreame as when hee awaked he did report that hee was transformed into an Asse and carryed
Witches and Sorcerers it seemeth in reason a thing whereunto the Diuell is not vnable First for that it appeareth within the power of a Spirit by the history of the Prophet Habacue whom the Angel carried by the hayre of the head out of Iudea into Babylon The naturall faculties and properties of a Spirit giuen in their creation and by their essentiall formes vnited vnto them the Diuell doth participate with all other Spirits whatsoeuer though in his fall from heauen he lost their true happinesse and perfect fruition in the face and fauour of GOD his Creator Secondly for that there are vndoubted examples in holy Scripture of the diuels power in the locall translation not onely of bodies inanimate as fire windes tempests houses as is apparent on the history of Iob and of animate bodies also or bodies of brute creatures as is euident in the herds of swine which he carried headlong into the Sea but likewise of the bodies of men as is cleere in the Gospel where it is said that the Diuell did cast the bodies of the possessed into the middest of the people If the Diuel could cast or carrie their bodies the distance there expressed whatsoeuer or how little so euer it was it doth manifestly proue his power in the locall motion of mens bodies although the full extent of his power therein bee not necessarily thence collected Concerning the taking the body of our Sauiour and setting it vpon a pinacle of the Temple I will not vrge but doe conclude vpon my former reasons sufficiently and necessarily that the Diuell where God himselfe doth not countermaund or prohibite him hath power to dispose and transport our naturall bodies I will not cite a multitude of Authors herein and from them borrow needlesse examples As some may bee true so I doe not beleeue all and very few I wish trusted where the proofe doth not manifestly exceede all exception I conclude that it is possible that sometimes the supernaturall power of the Diuell in this kinde as in other before mentioned may appeare vnto outward sense manifest and the Witch or Sorcerer be found a voluntarie wihth him And as is said of this kinde so may be said of many more besides those before mentioned Concerning the manifest supernaturall workes done by Charmers who is ignorant To omit the histories of Medea Circe those old famous Hags who were seene by charmes immediately to cause graine to wither vpon the ground the current of waters to stand still the streame to runne backe against the course tempests raine thunder windes to rise and fall at their word and command for an assured testimonie of the true and reall harmes which Charmers manifestly vnto outward view and sense did vnto the ancient world is as yet extant so many hundreths of yeares the Law of the twelue Romane Tables wherein was a Decree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers Alienas Segetes ne incantato saith the Law Alienas Segetes in-cantando ne pellexeris that is Let no man charme his neighbours graine Let no man by charmes and Incantations carry away or transport anothers graine There are many other true reports and records of other wonderfull works and supernaturall feates all alike offered vnto the outward sence Their enumeration or citation is not further needfull It is sufficient whatsoeuer or how many soeuer they be that they are workes supernaturall that they are manifest to sense that they are of the Diuell and that the Witch or Sorcerer doth manifest his guilt therein by voluntary presenting himselfe therein by manifest vndertaking any part or office in the performance or by promising and according to promise causing to come to passe The reason is infallible He that doth vndertake voluntarily doth present himselfe and doth promise and according to promise cause to be performed that which is in anothers power and impossible vnto himselfe doth thereby necessarily and vnanswerably prooue himselfe to haue an interest a power a contract with that other which for any man to haue with the Diuell is society with Diuels which is Witch-craft and Sorcerie And thus hath been declared how the supernaturall workes of the Diuell and Sorcerers may bee manifest to the outward sense and the true testimony thereof An obiection here may be made that many of the former workes may seeme manifest to the sense which indeed and truth are deceits of the imagination and illusion and therefore there can be no such certainty vnto the outward sense It is truly answered He that wanteth so much true iudgement as to distinguish when he doth see a certain true obiect offered vnto his sight from without and when he is incountred only with a resemblance thereof from within his fancie and imagination is diseased in body or mind or both and therfore is no competent Iudge or witnesse in these or any other weighty affaires For he that is in health of body and in the outward organes instruments of sense and sound in his reason iudgment vnderstanding though somtime the fogge and mist of deceiued sense or fancy ouershadow the brightnes of true vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it will recouer his light and true splendor againe and truth wil shine more excellently in the end out of that darkenesse 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 really deliuered out of prison by an Angel of God If men could not certainely discerne betweene that which they do 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 only or in wakefull deed But the certain knowledge which God hath giuen vnto mankind in so infinite kindes and measures doth proue 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 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 work 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 eertainely 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 proue 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 bloud by a Spirituall power They eye doth manifestly see the water and as apparently after see the bloud and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceed 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 proue 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 S. Paul Rom. 1. verse 20. The inuisible things of God sayth he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demaunded since it is the propertie of the Diuel in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeuour to countereit 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 capacity of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous works of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper works and acts of the Diuel and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all cteated 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 myracles 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 myracles 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 myracles from GOD S. Paul doth witnesse and teach 1. Cor. chap. 12. vers 4 5 6 7. Now there are saith hee 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 myracles proceed from God as Author they are dispensed by men sanctified by God and who can and are able to proue iustifie their warrant from God as also that these men of God do 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 myracles doe stand ot fall and are approued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunta Deo That is the word of God doth establish confirme the truth of myracles and myracles ratifie and confirme the authoritie and truth of the word For many haue done myracles by the power of the diuel but their doctrine was corrupt not found and therefore their myracles were not of God Wheresoeuer therefore myracles or supernaturall works shall dare to shew their heads not contained within those limits or compasse that is neither proued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therin vnto Iustice and all religious ministers and seruants of God and Iustice in the most strict and seuere extent of Lawe And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote frō the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted general notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almightie God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truely First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath been vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true First and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. chap. 28. verse 15. God is departed from me saith he vnto the vision of Samuel raised by
Spirit and inioyning the free libertie of his will not depraued or corrupted by illusions or diseases shall with consent or allowance thereof entertaine commerce conference or assistance of Spirits vnto that purpose such reuelations I say wheresoeuer truely and duely detected doe demonstratiuely and infallibly point ou a Witch or Sorcerer Although therefore the possessed or obsessed are iustly acquite in their reuelations and prophecies because transmitted or sent vnrequired and vnknowingly vnto them yet cannot the Witch or Sorcerer bee any thing at all aduantaged or cleared in his reuelations which are euer detected to be both by him affected as is proued by his mercinarie sale therof and also fore-thought and premeditate as is euident by his promised and couenanted vndertaking thereof according to conditions or agreement All obiections therefore doubts and impediments remoued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe the proofe and touchstone whereof hath been before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations 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 Witchcraft 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 Soreerers 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 kindes according to the different shapes and formes in which they do enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none be found amongst you that vseth Witchcraft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the special or particular shapes in which they shrowde themselues Let none bee 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 Soothsayer or that asketh counsell of the dead As therefore before we proued 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 bee 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 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 practice 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 bee found to practise or vndertake to be enquired at and to giue answere and reuelation of things separated from the knowledge of man and which God hath hidden from men and therfore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kindes 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 kindes 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 history left vnto succeeding posteritie many memorable and famous Witches not onely in these shapes and formes shrowded which are here mention but in many other Besides those kindes 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 cōmon 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 practice 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 Wisards 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 the 18. Deut. vers 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 Diuel to be chiefe Author of the works and the other to be also guilty to the worke That the professors of Astrologie haue in former ages vnto Astrologie ioyned this diuelish skill and custome as also other kindes of Diabolicall Diuinations plainely doth appeare First by the word of God Daniel 2. verse 2. wherewith the Astrologers the Caldeans Magicians Sorcerers and Enchanters are conioyned Secondly it doth appeare by the Lawes which by the Romane Emperours were prouided against them iointly 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 bee enacted or ordered that no man aske counsell of a Southsayer a Mathematician an Astrologer a Caldean a Magician Dion in the 27. booke of History doth make mention of Astrologers who by diuelish skill practised and vsed to send the Diuell to present dreames vnto men in their sleep for which cause Tiberius the Emperor 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
and apologies vnto particulars vrged These circumstances and the like though each alone and single may seeme of no moment or weight yet concurring together or aptly conferred they oft produce a worth from whence doth issue full and complete satisfaction Veri similiae singula suo pondere mouent coaceruata multùm proficiunt saith Cicero that is euery single circumstance hath his weight and vse but consenting and concurring together they do much aduantage Since then what vertue or power soeuer circumstances and presumptions doe vsually and generally vnfold in all other subiects or matters whatsoeuer the same equally and as largely reason doth here display and offer in this of Witch-craft why should not the like practice thereof herein also be vrged and found as likely and succesfull I do not commend or allow the vsuall rash foolish and fantasticall abuse of circumstances nor their wresting and forgoing nor the coniuration or raising vp of their likenesse and shadows without any substance or truth as is too common and vulgar out of meere fancy or defect of true iudgement without the due manifestation of a certaine crime first in this kinde assured But where all the former circumstances doe truly and really occurre or most of them or the most materiall amongst them with an apparant vncōtroled precedent euidence of an vndoubted art of Sorcery and are not indirectly wrested or guilefully extorted but directly proued and fairly produced and vrged what man inioying his common sense or reason can be ignorant what a large scope and faire fielde they do yeeld to sent to trace and chace the most hidden and secret guilt of Witches whatsoeuer out of their vtmost shifting most close couerts and subtill concealements I doe not affirme circumstances and presumptions simply in themselues sufficient to proue or condemne a Witch but what reasonable man will or can doubt or deny where first a manifest worke of Sorcery is with true iudgement discerned and knowne certainly perpetrate that the former circumstances and presumptions pointing vnto a particular doe giue sufficient warrant reason and matter of calling that particular into question and of inioyning vrging him vnto his purgation and iustification from those euill apparances whereby through the differencies iarres contrarieties and contradictions of the false faces and vizards of seeming truth because identity and vnity is properly and solely found with truth it selfe inuiolable and the same guiltinesse is oft vnable to finde a couert to hide it selfe but rubbed or galled vnto the quicke doth breake out and issue forth in his owne perfect and vndeceiuing likenesse It may be obiected that it doth commonly fall out and is so oft seene that the hearts of Witches are by the Diuell so possessed so hardned and sealed vp against all touch either of any conscience or the least sparke of the affections of men left in them that there is no possibility or hope of any preualence by the pressing of any presumptions or circumstances which they for the most part will answere with wilfull and peruerse silence This is and may be sometimes true yet is no sufficient reason why due proofe and tryall should not alwayes diligently be made herein since first experience it selfe doth witnesse a manifest benefit thereby secondly the like reasonable course and practice is knowne both vsuall fruitfull and effectuall in all other disquisitions and inquisitions whatsoeuer and thirdly the Diuell himselfe the Witches and Sorcerers great and graund Master though of farre fewer words then Witches as seldome speaking at all and abounding with farre more subtiltie and cunning yet is he not able by all his art or cunning alwayes to hide his owne workes but by presumptions and circumstances wise and vnderstanding hearts doe oft discerne and discouer them as is by dayly experience seene and testified and is confirmed by the proofe which all holy and godly men haue euer had thereof And to this purpose and for this cause the holy Scripture doth require Gods chosen children to sist and trie the Spirits whether they be of God or no that is whether they bee of his holy Spirit or of the euill spirit which is the Diuell Although therefore God for his owne secret decree or purpose do permit the Diuell sometimes to hide and shadow the guilt of his associates Witches and Sorcerers from the sight or deprehension of man and thereby sometimes frustrate mans iust endeuour and duty of their discouery yet doth hee not totally or altogether herein subiect or captiuate or abridge mans power or possibility of preualence euen against all the power and force of Diuels as oft-times our dullest senses cannot choose but witnesse Could the Diuell or their owne craft whatsoeuer deliuer the Sorcerers from destruction out of the hands of Saul who iustly destroyed them al out of the land of Israel 1. Sam. 18. verse 9. or out of the hands of Ioshua who according to lawe tooke away or abolished all that had familiar Spirits and Southsayers 2. Kings chap. 23. verse 24 The extirpation of these Southsayers by those Princes was commended of God and by his Lawe commanded Leuit. 20. 27. The same Lawe of God commaundeth that no man be iudged or put to death but by the mouth of two witnesses from whence it is necessarily collected that the workes of Sorcery are not alwayes hidden but oft-times so open that they may be manifestly noted otherwise how could they be testified which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund Neither is this Lawe of God any thing discrepant from the common equity of all lawes or from reason it selfe first for that many workes of Sorcery do immediately in their first view manifest themselues to the sense as is euident by the miraculous workes of the Enchaunters of Egypt practised in the sight of Pharaoh King of Egypt Secondly for that many workes are apparent manifestly to Reason in which though the sense cannot immediately discerne or take notice of their quality and authour yet by necessary inference and euidence of reason they are certainly and demonstratiuely proued to issue from the power force of Spirits and Diuels as hath beene formerly declared concerning both works and also diuinations prophecies and reuelations hidden frō all curiosity and possibility of man Thirdly for that circumstances and presumptions doe with good and likely reason call into question and iustly charge with suspicion as hath been instanced concerning the performers practisers of ceremonious rites superstitious gestures actions manners vsual vnto Witches Sorcerers Since then as is before proued Almighty God doth inioine a necessity of testimonies vnto all condemnations iudgements of death whatsoeuer and testimony doth alwaies necessarily include a manifestatiō of whatsoeuer is testified either to sense or reason or both it followeth as a necessary conclusion vnto all that hath bin sayd that from things either manifest to sense or euident to reason issueth wholly and solely not only the reasonable and likely way of
our time and countrey 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 naturall is ordinarie Aristotle in the second of his Ethicks saith of that which is naturall quod aliter non assurscit that is ordinarily it is not otherwise then euer the same Frō 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 ordinarie power of God in the ordinarie course and gouernment of all things If then this experiment in the tryall of Witches bee as a thing ordinary as it is vulgarly esteemed it must bee found likewise naturall If it cannot be found naturall it cannot be ordinarie That it is not nor cannot be naturall is manifest First for that the ordinarie nature of things senselesse and voide of reason doth not distinguish one person from another vertue from vice a good man from an euill man This our Sauiour himselfe doth confirme Math. 5. verse 45. God maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust Nay we may further obserue in the booke of God and also reade in the booke of nature and common experience that the common benefit of nature is not onely vouchsafed vnto all wicked men indifferently but euen vnto Diuels themselues who doe not onely participate in nature the common essence faculties and powers proper vnto the substance and nature of all other Spirits but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures subiect vnto their supernaturall nature reach and efficacie as is oft seene in their workes euen vpon the bodies goods of the blessed Saints and sonnes of God Hereby then is euident that nature cannot take notice or distinguish a wicked man no not a Diuell and therefore much lesse a Witch But here may be obiected that diuers hearbs other simples produce many strange and wondred effects by an hidden secret and occult quality and property in nature though there appeare no manifest qualitie oft-times in them by which in reason or probabilitie they should or can bee effectuall thereto This Physicions do dayly witnesse and proue true Why then may there not bee likewise yeelded the like hidden power or antipatheticall vertue in the nature of the element of water and thereby a Witch bee detected as well without knowne cause or reason thereof in nature notwithstanding naturally the euils or diseases both of body and minde are both detected and cured by elementary substances or compositions in which there is no manifest known proportion therewith It is truely answered that although in this supposed experiment of the disposition of the element of water towards Witches casualtie may haply sometimes seeme to iustifie it true yet is not this sufficient to euince it a thing naturall Those things which are naturall necessarily and euer produce their effect except some manifest or extraordinary interception or impediment hinder Thus fire doth necessarily ordinarily and alwayes burne and consume any combustible matter or fuell being added thereto except either some manifest or extraordinary hindrance oppose it The like may be sayde of all other elements for their natural effects in their proper obiects Natural medicines likewise if rightly accommodated with prudence art and discretion vnto the right disease doe neuer faile their vsuall productions or effects This Almighty God in his holy writ doth confirme and long and aged experience of many hundreths of yeares hath successiuely witnessed wherin the ancient records of all learned Writers haue euer testified innumerable medicinal herbs and drugges certainly and truly to bee euer the same Present times do likewise see and witnesse it and no man doth or can doubt it in the right proofe Concerning any such nature or custome in the element of water in the refragation of Witches who was as yet euer able to write and fully resolue or proue it ordinary necessary certaine euer or for the most part not fayling as is in course of nature most infallible and neuer doubted What former ages haue successiuely vouchsafed the mention of truth or certainty therein Hath Almighty God at all so much as approued any opinion or thought thereof Is it not rather to be iustly doubted that it may bee esteemed among the abominations of the Gentiles which God in his people doth detest Deut. 18. verse 9 Doe all men in our time or good and iust men auouch their owne proofe in the tryall thereof Or contrariwise do not many wise religious learned and equall minds with reason reiect and contemne it Dooth Law as yet establish it or reason proue it How can it then be proposed as equiualent with those reasonable meanes or wayes of iust proceedings or tryals which God his diuine Lawe his law of nature iudgement reason experience and the lawes of men haue euer witnessed perpetually and onely assured certaine and infallible It wanteth the vniuersall testimony of former ages and Writers in this our age it is held in iealosie with the most iudicious sage and wise It hath no reasonable proofe no iustifiable tryal hath dared to auouch it vpon publike record no lawe hath as yet thought it worthy of admittance and the Lawe of God is not proued to proue or approue it If it had beene a thing naturall ordinary of necessary or of certaine operation or power and therein so euidently remarkeable it is impossible it should haue escaped authenticall approbation or the same notable testimonies which all other tryed truths haue euer obtained From the former premises therefore we conclude that it cannot be a thing naturall necessary or ordinary If it bee not ordinary then is it not alwayes the same if not alwayes the same then is it sometimes fayling if sometimes fayling then is it not infallible if not infallible then in no true iudgement or iustice to bee trusted or credited It now remayneth to enquire whether being proued false as ordinary it may not be proued true as extraordinary for to esteeme or grant it both is an impossibility in nature and an absurdity in reason Let vs grant it may be iudged and deemed extraordinary the next doubt then remaining is whether being extraordinary or miraculous it be of God or of the Diuell The reason why