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
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 Diuell and answereth me no more neither by Prophets neither by dreames therfore haue I called thee that thou maist tell mee what I should doe Here is a manifest graunt of knowledge in Spirits aboue men Secondly reason doth hence collect that all Spirits that doe suffer themselues to be enquired at are euill Spirits and therefore Diuels because Almightie God hath here expressely forbidden the enquiring at any other Spirit beside himselfe and therefore good and holy Spirits will not nor can not disobey the commandement of God nor countenance or assist men in so doing Thirdly reason doth necessarily hence conclude that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man are Sorcerers Witches and Southsayers The consequence and inference of this reason is iust for that to promise those things or to vndertake those things which are out of their owne knowledge and solely and properly in the knowledge of Spirits and Diuels doth manifestly proue in the performance their interest societie and contract with Spirits and Diuels which is Sorcery and Witch-craft It may bee here obiected that there are some men who affect to be resorted vnto and to bee enquired at in things supposed hidden from the knowledge of man and to be reputed able vnto such Reuelations though haply they practise to deceiue vnder the colour or pretence of such abilitie It is iustly hereto answered that this their presumption ought to be seuerely enquired into whether it doe taste of ought that is diabolicall of the Diuell or supernaturall and if nothing so doe yet in this grand cause of God himselfe the religious iealousie of the prudent Magistrate ought to punish their presumption which dare affect to vndertake the name or note of a sinne so odious and abominable vnto Almightie God Let vs for better impression againe repeate and iterate those things which were collected out of the propounded text First that there is knowledge in Spirits of things hidden and separated from the knowledge of man Secondly that such Spirits as are enquired at and doe reueale such knowledge vnto man are Diuels Thirdly that men which doe practise to be enquired at for such supposed Reuelations ought not onely to be iustly suspected and inquired into but that if they be found therewithall to know and reueale those things which are indeed and really aboue and beyond the knowledge of man and are properly and onely in the power of Spirits that then this doth infallibly proue their interest power and societie with Diuels which is certaine and assured Sorcery and Witch-craft And thus hath reason drawne a demonstration out of the booke of God of a certaine Witch and manifest Sorcerer Let vs now exercise our selues in the consideration examination and tryall of some particulars herein Who hath not heard of the name and mention of that famous and renowmed British Wisard Merlin and of his high and great esteeme among Princes for his prophesies Vnto his fore-sight and predictions from many fore-going ages the successes and euents of diuers Princes affaires in their seuerall raignes haue been vsually by diuers times and histories referred For this cause Master Camden in the description of Caermarden-shire doth terme him the Tages of the Britans Speede in his tractate of the ancient Inhabitants of great Britane as also of the life of Aurelius Ambrosius and of the raigne of King Iohn and of Henry the fourth doth out of Malmesbury and others recite diuers accidents euents in seuerall succeeding ages vnto his oraculous and miraculous illuminations ascribed to haue beene foreseene foretold and knowne If there be truth in those Oracles and ancient fore-seeing Reuelations they doe necessarily inferre the assistance of a power farre superiour vnto all the power of man Therefore whosoeuer doth finde them true must conclude their Author a Witch or Sorcerer Neither hath the generall reception or opinion of Authors been here-from different who haue published him the sonne of an Incubus or the sonne of a Witch begotten by the Diuell As it is said of this ancient time-noted and age-viewed Sorcerer so may be testified of many other What shall wee iudge of that infamous woman among the French called Ioane of Arc by others Ioane Pucell de Dieu Iohn de Serres the French historian doth report that shee had many miraculous Reuelations whereof the King then Charles the seuenth and all his armie and men of warre were open wondring witnesses and in those reuelations for the most part there was found no lesse wondrous truth then true wonder By her sole incouragement and stout assurance of successe built vpon miraculous reuelations the French prosperously incountred the victorious English in France at seuerall times and against all humane reason recouered their in reason-vnrecouerable and most desperate standing euen neere vnto the pit of vtter downefall with more then vnspeakeable amazement and terrour vnto the sodainely confounded English Notwithstanding at length shee was taken prisoner by the English executed and burnt for her Witch-craft What shall wee say or iudge of other the like Authors and broachers of supernaturall reuelations and predictions in other times The fore-mentioned Historian reporteth that a Wisard foretold Duke Biron of his death and that he should dye by the backe blow of a Burguignon who afterward proued his Executioner being that Countrey man Melancton ont of Carion doth recite the mention of a woman of the order of the Druides among the Tungri who foretold Dioclesian that hee should be Emperour of Rome when he had first killed a Boare which prooued afterward one Aper then an Vsurper which in the Latine tongue signifieth a Boare Suetonius writeth of a Diuinour who loug before was able to make knowne the death and the manner of the death and murder of Iulius Caesar. Philippe de Commines in his 8. Book Chap. 19. doth make mention of one Frier Hierome and of his many admirable reuelations predictions concerning the affaires of the king of France which as from the Friers owne mouth he himselfe did oft heare so with his owne eyes he did witnesse and behold their issue true It was disputed whether in these transcendent reuelations the Frier were a man of God or no and it is doubtfully there concluded In these like reuelations and prophecies reason cannot deny but must acknowledge the manifest impression and stampe of more then humane Science or demonstration If we desire or affect more specially to viewe what our owne Histories at home afford who can deny him a Wisard or Witch who as M r. Speede and others testifie in the reigne of Richard the Vsurper foretold that vpon the same stone where hee dashed his spurre riding toward Bosworth fielde he should dash his head in his returne which proued accordingly true when being slaine in battell he was carryed naked out of the field and his head hanging low by the horse side behinde his bearer did smite vpon the same stone
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