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 workes 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 doth witnesse of himselfe Iob 1. verse 7. and are not tied vnto any particular place but rule generally therin and in all places by the permission of God as is euident Eph. 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 needs issue from the knowledge of Spirits and also that all workes exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirits It may now be demaunded how the workes of good Spirits shall be knowne and distinguished from the workes 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 besides 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 speciall holy men for speciall holy ends as was the Seraphin sent vnto Isaiah the 6. Chapter verse 6. and as were the Angels vnto the Shepheards when our Sauiour was borne or as were the Angels which were sent vnto the Patriarches of olde or els tutelar 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 Math. 18. verse 10. See that you despise not saith our blessed Sauiour one of these little ones For I say vnto you that in heauen their 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 saith 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 consumed Psal 108. verse 20. Praise ye the Lord saith the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending 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 certainely and assuredly to be suspected as workes of diuels and euill spirits whom God doth permit as saith S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and proue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that we consider their kinds which are two The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent workes are truly essentially and immediately from the diuels also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall work it selfe but mans contract and combination therein with the diuell his consent a and allowance thereof that doth make it his and him a Witch a Sorcerer which is a b contracter with the diuell Now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected some by Reason some by Sense CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernaturall workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speech and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch Likewise was not the diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of 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 he carryed whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voice of a Spirit heard and distinguished when the
nolle nimis sapere saith the Poet. It is true Wisedome not to bee too wise that is not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let me intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto what other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall Hereto is truely answered that since the nature and power of Spirits is vnknowne vnto man as all things supernaturall and can bee and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature otherwise then obseruing how farre it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and naturall and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft-times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer And that this also is the same way direction which the holy Scripture it selfe doeth intend for the discouery of witches and their sentensing is manifest Num. â—9 20 Deut. 17.6 and 19.15 Matth. 18.16 Iohn 8.17 2. Corinth 13.1 Hebr. 10.28 In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary trayll of Witch-craft then that which is common vnto all other detections of trueth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meane by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunarie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe
Diuels That such were all times ages histories and records of times with one vniuersall consent confirme That they were manifestly seene knowen familiarly by the outward senses discerned and distinguished cannot bee denied by the seuerall descriptions of their manners assumed shapes and gestures And thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men I haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested how among the heathen the Diuell hath apparently offered himsele vnto the outward sense without the association of a Witch or Sorcerer Which was likewise before prooued by instances out of the holy Scripture In all these the Diuell hath affected to counterfeit the apparitions of the blessed Angels of God vnto his holy seruants thereby to make himselfe like or equal vnto God in ignorant and vnbeleeuing hearts CHAP. VI. Workes done by the Diuell with respect vnto Couenant with Man IT now followeth to giue examples of such supernaturall workes as are offered by the Diuell wherein man hath an interest and propertie by contract with the Diuel as also to shew that these workes are manifest in like manner vnto the outward sense Vnto this proofe out of holy Scripture behold the Witch of Endor Did not Saul contract with her and she promise vnto Saul to bring vp Samuel vnto him Did not Saul see the vision raised by her or at least speake thereto and receiue answer there-from 1. Sam. 28.8 were not then his eyes and eares those two outward senses certaine witnesses of her Sorcerie Behold also the Sorcerers of Egypt Did not Pharaoh see and view with his eyes those great and mighty Sorceries water turned into blood rods into Serpents Frogges caused to issue out vpon the face of the earth And as the holy Scripture doth afford vs these examples so are the histories of all ages people and countries fraught with the like as manifest to sense as these and as apparently detecting and pointing out the Sorcerer and Sorcery Liuy reporteth in those ancient dayes of Rome that the Romane Claudia a vestall Virgin did shew her selfe in act able alone with ease and facilitie to draw a mighty ship by a small line or girdle which was in the weight and greatnesse vnmoueable against the force and power of many strong men assisted by the strength of cattell accustomed to draw mighty and heauy burdens That this was an act supernaturall and aboue and beyond any naturall vertue or force in her Nature is madnesse to doubt That in this supernaturall act also she had a propertie by her allowance and likeing thereof expressed by her voluntarie action of vndertaking and drawing who can make doubt The act was supernaturall and aboue her power and nature her good will allowance and voluntary putting the act in practice did proue her consent if not contract with that power and nature superiour vnto her owne which is vndoubtedly Sorcery and Witch-craft To this purpose saith Binefieldius Explicat in praelud 5. Requiritar in maleficio hominis libera voluntas quam Diabolus non potest cogere sed persuadere tantum aut terrere That is in Witch-craft necessarily the will or consent of man must concurre with the Diuels worke for the Diuell cannot force or compell the will of man but perswadeth it onely or affrighteth it And againe hee saith that whosoeuer doeth pretend to doe those things which are aboue the power and reach of man by any naturall causes which causes are allowed no such effects either in nature or in Gods word or by any ordinance of of his Church that man doeth closely or tacitly inuocate the Diuell Quoties inquit quis contendit illud facere per causas naturales quae nec virtute sua naturali neque ex diuina aut Ecclesiastica possunt illud facere Tacitè in vocatur Daemon Tuccia also a vestall Virgin is reported by mumbling of a certaine prayer to keepe water within a siue or a riddle as witnesseth not onely Pliny but euen Tertullian Camerarius maketh mention of a man who armed onely with certaine charmes would vndertake to receiue vpon his body without harme bullets or shot out of the fiery Cannon He maketh also mention of another who would vndertake to lay his hand vpon the mouth of the like instrument euen when the fire was alreadie giuen and thereby cause the flame appearing in the mouth thereof together with the shot there to stay The like is reported by Ianus Iacobus Boissardus concerning a Germane Count in his booke de Diuinatione It is related vpon good record that Decius Actius the Augur was able to report vnto Tarquinius the Romane King the very particular which he intended prepared in his most secret designes It is written of the Euthusiastes or Prophetesses of Diana in Castabala a towne of Cilicia that they would walke vsually voluntarily with naked bare feet vpon hot burning coales without any hurt or alteration by the fire It is recorded concerning Pythagoras that hee would by certaine secret words compell a feeding Oxe Bullocke or the like immediately to stand still and forbeare his meat Others report of him that he would command wild beasts and Birds Beares and Eagles to come vnto him to grow tame to follow him It is credibly reported of the same Pythagoras that hee was at once by seuerall parties seene in the very same point of time both in the Citie of Thurium and the towne of Metapontum Apollonius likewise 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 themselues vnto these workes doeth prooue their consent and by consent in consequence of reason societie with a Spirit who can doubt And for this cause Binsfieldius termeth it a tacit contract as is aforesaid 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 bee really in two distant places as it seemeth by this history of Pythagoras The answere hereto must needes in reason bee negatiue because it is impossible in nature and in the ordinary vnchangeable course of all things by God created that one indiuiduall and continued substance or entire thing should be wholly diuided from it selfe and yet be it selfe or possibly be twice or bee in two places and yet bee but one and the selfe same thing We must therefore rather here thinke that the diuell is a Iuggler presenting the liuely shape and 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 truly seen 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 wisdome 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 iugling vision If this he doeth vnto the Sonne of God how shall the silly sonnes of sinfull men escape It is written by some Authors that the diuell 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 matamorphosing 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-worke 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 therefore beside and aboue the naturall course of generation hee is able to make these reall transmutations It is answered though the diuell indeed as a Spirit may doe and doth many things aboue and beyond the course of some particular natures yet doth hee not nor is able to rule or command ouer generall Nature or infringe or alter her inuiolable 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 all 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 contrarie against or aboue the generall power of Nature he can doe nothing Therefore to conclud this point he cannot be able to commaund or compasse any generation aboue the power of Nature whose power is more vniuersall and greater then his We will 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 prooued that it is impossible for him to doe it by creation It is here manifest that he cannot doe it by any course of true generation There can be no real 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 tâ—nus 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 shaddowes 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 she 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 transuection in the ayre to be within her chamber profoundly sleeping yea had smitten her made her flesh blue with strokes and could not a wake her nor perswade her afterward when shee was a waked 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 he awaked he did report that hee was transformed into an Asse and carried 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 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
vrge but do 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 with 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 and 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 There inumeration 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 may to haue with the Diuell is society with Diuels which is Witch-craft and Sorcerie And thus hath beene declared how the supernatuall workes of the Diuell and Sorcerers may be 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 truely answered He that wanteth so much true iudgement as to distinguish when he doth see a certaine true obiect offered vnto his sight from without and when he is incountred onely with a resemblance thereof from within his fancie and imagination is diseased in body or minde or both and therefore is no competent Iudge or witnesse in these or any other weighty affaires For that is in health of body and in the outward organes and instruments of sense and sound in his reason iudgement and vnderstanding though sometime the fogge and mist of deceiued sense or fancy ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it wil recouer his light and true splendor againe and truth will shine more excellently in the end out of that darknesse This is very liuely seene in the example of S. Peter Acts 12. verse 10.12 who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was really deliuered out of prison by an Angel of God If men could not certainly discerne betweene that which they doe really see and that they falsely imagine in visions dreames and fancie then were the life of man most miserable there could be no certainty of truth no excelling in knowledge or vnderstanding All men should be a like vnable to distinguish whether we liue in dreames onely or in wakeful deed But the certaine knowledge which God hath giuen vnto mankinde in so infinite kindes and measures doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie There remaineth as yet another doubt which is how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby howsoeuer by the former examples it doth so seeme It is true that a Spirit and a Spirituall worke simply in it selfe in the owne nature and substance cannot be seene by any bodily eyes or be deprehended by any outward sense Notwithstanding as they doe mixe themselues with bodily substances which are subiect to sense by accident Spirits and spirituall operations are certainly tryed and discouered euen vnto sense For how is it possible that a Spirit should mixe it selfe in corporall things but the discrepant nature thereof and mighty difference must produce and beget some great apparent alteration which alteration being beyond the wonted nature of the one doth prooue another superiour nature in the other For illustration hereof let vs borrow an instance from one of the forenamed manifest Sorceries Water is turned into blood by a Spirituall power The eye doth manifestly see the water and as apparently after see the blood and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceede from an inuisible power which appearing in visible bodies is by them apart seene and doth detect an inuisible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuisible and spirituall things may by those things which are visible and bodily be conceiued and discerned the holy Scripture doth witnesse in these words of Saint Paul Rom. 1.20 The inuisible things of God saith he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demanded since it is the propertie of the Diuell in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall
whosoeuer only consenteth thereto conniueth keepeth counsell or concealeth is iustly by the law held iudged and condemned as a Traytor Murderer or Fellon himselfe So by the same equitie and reason in high Treason against God such as is Witch-craft and adhering vnto the Diuell his enemie whosoeuer shall consent thereto conniue or giue allowance is certainly a Witch himselfe and guilty of Witchcraft This is the reason why all Writers with one consent doe as well hold and condemne for Witchcraft the tacit contract as the expresse Wherein in expresse tearmes vocally any man couenanteth with the Diuell or contracteti◠A tacit contract is when any man taketh vpon him to doe that by naturall causes which causes are allowed no such effects in course of nature nor yet are allowed vnto any such effects beside the course of nature Either by God his Word or by the Ordinances of his Church To this effect expressely saith Binsfeldius lib. de Confess Malefic Sagarum Tacitè inquit inuocatur Daemon quoties quis contendit illud facere per causes naturales quae nec virtute sua naturali neque ex Diuina aut Ecclesiastica possunt illud facere To the same purpose saith Perkins cap. 5. of his discourse of Witch-craft giuing allowance saith he vnto meanes not allowed by God maketh a Witch That there are such effects the same Author doth instance in another place in these words Referri inquit non possunt ad causas naturales sed ad Daemonas hi effectus ferri per aerem dare responsa de occultis That is these effects cannot be referred vnto any naturall causes but vnto the power of Diuels namely to flye in the ayre to reueale things hidden from man For this cause also saith Perkins Diuining of things to come peremptorily conuinceth the Author a Witch To conclude therefore whosoeuer taketh vpon him to doe these things or the like and cannot iustifie them done according vnto the vertue or power of naturall causes or if besides course of nature cannot prooue or warrant them to be of God neither by his Word nor Ordinance of his Church that man is a Magitian a Witch or Sorcerer But here it is requisite and fit that men doe distinguish betweene things vnwarrantably done beside course of nature and therefore necessarily to be tryed and iudged by those rules of Gods Word and Church And betweene those things which are likewise vnwarrantably done but are aboue the course of nature yet are likewise to be tried by the same rules and limits of Gods Word and Church For as besides course of nature are many things as Sacraments rites Ceremonies Which are to haue allowance of their being from the same limitations or else are to be condemned So there are things aboue nature as miracles which also are to haue their allowance and approbation by the former rules It followeth therefore necessarily from hence that whatsoeuer supernaturall effect or aboue the power or nature of man doth happen and is not warranted or allowed by God his Word or Church that certainly is of the Diuell If it be of the Diuell then whosoeuer doth allow yeeld his good will consent or by any way or meanes or art doth promote or further it is a Witch as he who in Treason or Murther conniueth or consenteth is a Traytor or Murderer as is aforesaid That a supernaturall worke or an effect aboue nature is to be held Diabolicall is not only prooued by examination and triall of God his Word and Church but reason it selfe doth also demonstrate it Euery supernaturall effect hath a supernaturall cause Euery supernaturall cause is God or the Diuell there being no meane betweene but one or the other Good Angels or spirits doe worke their supernaturall effects also or aboue nature but those their supernaturall workes are alwaies directed and commanded by God and therefore are of God and carrie with them euidence immediate from God All supernaturall workes that are of God are warranted from God Therefore whatsoeuer supernaturall worke cannot be warranted of God is of the Diuell Whether it may be warranted to be of God will appeare easily by the former limitations and rules If therefore a supernaturall worke appeare not to be of God by the former limitations and examination then is it certainly of the Diuell By necessary consequence therefore of reason it followeth that whosoeuer vnto any such effect or worke thus demonstratiuely discouered to be of the Diuell doth giue any allowance or consent though neuer so tacitly or closely yea though ignorant of the qualitie or degree of the sin yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein he is guiltie accessary and a very Witch himselfe as is aforesaid in case of Treason and the like grieuous offences against a Prince or State For the ignorance of the law excuseth no man yea and in this particular So many faire directions by learned Writers giuen doth leaue men inexcusable and maketh ignorance wilfull and resolute and excludeth easie pardon Neither can the most simple ignorance iustifie any man although it may qualifie the degree or grieuousnesse of punishment If this law seeme strict and hard Let men consider the greatnesse and grieuousnesse of the sinne and the pernicious consequence thereof Which iustly doth vrge and impose the necessary fearefull rigour and strictnesse of the law The necessitie and equitie hereof is apparent in case of high Treason aforesaid against a Prince or State wherein vsually they who are simply or ignorantly drawne or vsed or are instruments in any sort to further or promote the mischiefe are as well lyable vnto the seuere inquisition and terrible censure of the law as are they who were the maine plotters and contriuers Witchcraft is high Treason against God himselfe a combining and adhering vnto his enemie the Diuell a desperate renouncing of God and all goodnesse and a worship of Diuels In this abominable sinne therefore in any kinde or sort in any manner or action to be friend aide or conuince is no lesse then high Treason against God also wherein as well the accessarie as the principall are both guiltie Whosoeuer therefore shall in matter of this high nature or danger dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde or to tend thereto cannot be by his ignorance excused Thus I obiections doubts and impediments remooued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall workes reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe or from his Word or Church allowed the proofe and touchstone whereof hath beene before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations or works I say whatsoeuer not excepted nor included in one of these are
fore-named disease the Diuell himselfe did shortly after iustifie declaring and professing himselfe the Author thereof in plainly expressed words In the fore-named booke and chapter there is another report or relation of a man sudainly surprised with an extraordinarie fashion or shape of madnesse or phrensie wherein he vttered and reuealed things hidden and of profound Science and reuelation not onely aboue the pitch and power of naturall capacitie and the stimulation thereof in diseases contingent and the forgerie of fained extasie but really in true and vpright iudgement and vnpartiall discerning of a Physition beyond all question and exception supernatuall The sequele after made it good These examples are sufficient vnto men that are wise and with whom reason hath authoritie I doe not affect vnaduised multiplication herein suspecting many histories and reports of diuers Authors The possibilitie of those which are here produced beside the vnstained credit of the Author is apertly confirmed by the holy Scripture where in the Lunatike the Diuell manifested himselfe by actions onely proper and appropriate vnto the power of a Spirit such was his casting the Lunatike into the fire and into the water his violent rending and tearing him which were things by the Physition iudiciously distinguished in most part impossible vnto the power and nature of the Lunatike himselfe or of his disease alone though not all The man possessed among the Gadarens Matth. 8. Mark 5. Luke 8. likewise doth establish the same who was knowne and seene euidently by the Physition how farre simply or solely diseased and how farre possessed beyond diseased extasies by those vndoubted workes and that finger of the Diuell when he easily brake in peeces those yron chaines wherewith the Lunatike was bound so that no force thereof whatsoeuer could hold or binde him as also when he vttered and spake that more then humane vnderstanding and reuelation of Iesus Christ to be the Sonne of God a knowledge as yet vncommunicated vnto mankinde and vnto reason impossible Concerning the second way of detection subiect vnto the Physition alone namely when naturall remedies aptly applyed are attended with supernaturall consequences contrary to their nature or aboue the same out of the former Author and fore-named place there is an example also without farther straggling of vnquestioned estimation A certaine man there mentioned vehemently burning and thirsting and by intolerable heate compelled to seeke any mitigation or extinction of his heate and thirst in want of drinke or other fitting liquor happened to finde an Apple in the moisture and naturall iuice whereof hoping the vsuall short refreshing of the tongue he after the first tasting thereof immediately found not onely that which was contrary to the nature of an Apple greater burning and thirst thâ—n before but had instantly his mouth and iawes so fast closed and sealed vp thereby that he hardly escaped strangling The reasonable doubt of the latitation of the Diuell in this faire harmelesse and vsuall remedie of the tongues thirst and drines was afterward made more euident and manifest by the sudaine and swift obsession of his minde with frightfull visions whereof as in the disposition temper substance or qualitie of his braine or body there was no ground or cause so in the Apple it selfe was no other pernicious mixture but that the Diuell as with Iudas Sop though wholesome and sauing in it selfe so in this medicinall fruit entred and possessed where God permitted The like may be said of other both outward and inward remedies which by a Magicke power are and may be oft interrupted turned and bent vnto a vse contrary to their nature For this cause Hippocrates himselfe in his booke de Sacro morbo de Natura muliebri doeth acknowledge many accidents as also diseases and remedies themselues to be diuine as hauing their cause and being aboue the course of nature When therefore fitting vnto any cause matter or humour in the body according to true Art and Reason discouered apt and fit remedies are aptly and fitly by the iudicious Physition applyed notwithstanding contrary to the nature and custome of such remedies they haue vnusuall and iustly wondered effects is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto The deepe and mysticall contengents in this kinde and their hidden reason and cause the vnlearned man or he that is not exercised in difficult discoueries cannot discerne nor can the intricate and perplexed implications therein of doubts and ambiguites possibly become intelligible in euery ordinary apprehension yet by the former easie and familiar example euery man may gesse and coniecture at the most abstruse The subtiltie of the Diuell doeth easily deceiue a vulgar thought and in the clouds and mists of doubts and difficulties beguileth vsually the dimme sight and disquisition The learned Physition notwithstanding possessing true iudgement and learning who doeth and can warily obserue and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing secondly the true wonders aboue nature in due collation with nature to be knowne doth not easily or rashly with vulgars erre or runne mad in the confusion of vaine and idle scruples The wonders of nature are such naturall diseases as are seene in their wondred and admired shapes or mixture to haue a great likenesse or deceiuing identitie with such maladies as are inflicted by the Diuell The wonders aboue nature are such diseases as are truely and vndoubtedly knowne and prooued to haue no consistence or power of consistence or cause in sublunary nature For illustration hereof I will giue one materiall instance fitting our present time that shall apertly without exception manifest the distinction of both these kinds therewith declaring the great oddes and difference betweene true knowledge and vnderstanding in the learned Physition and the amazed wonderments of vulgars and ignorant men There are vulgarly reported among our English vulgers to bee in the bodies of many Witches certaine markes or excrescencies which are vsually deemed the randevowe of the Diuell where by couenant hee doeth sucke the blood of Witches These excrescencies are vsually described to beare sometimes the shape of Wartes and Teates or some other such like tumours They are most commonly found in the priuie parts They are found sudainely after their appearance sometimes to vanish They doe oft bleed and therefore are vulgarly deemed the remaining dropping of the Diuels sucking There are diseases likewise like vnto these by Physitions many hundreth of yeeres published both by ancient Physitions and Chirurgions as also by those of later times oft cured That this be not esteemed as a wonder or a fable I will produce some of their seuerall shapes described by seuerall Authors and will cite them according to their vsuall names which are these Thymion Nymphe Cleitoris Cercosis Morum Alhasce Ficus Mariscae Of the first thus saith Paulus Aegineta in his sixt booke and 71. chapter It is an excrescence or eminence standing out from the rest of the flesh
and spirits in their likenesse as histories report and Theocritus in his Pharmacentria seemeth to credit inducing there a Sorceresse who by the power of her bird did drawe and force her Louer to come vnto her This seemeth not impossible vnto a Witch by the multitude of liuing shapes which the Diuell in former ages hath vsually assumed termed Faunes Satyres Nymphes and the like familiarly conuersing with men Some bring their cursed Sorcery vnto their wished end by sacrificing vnto the Diuell some liuing creatures as Serres likewise witneseth from the confession of Witches in Henry the fourth of France deprehended among whom one confessed to haue offered vnto his Diuell or Spirit a Beetle This seemeth not improbable by the Diabolicall litations and bloudy sacrifices not onely of other creatures but euen of men wherewith in ancient time the heathen pleased their gods which were no other then Diuels And rather then the Diuell will altogether want worship he is sometimes contented to accept the parings of nailes as Serres from the confession of certaine French Witches doth report Some Authors write that some sorts of Sorcerers are obserued to fasten vpon men their Magicall mischieuous effects and workes by conueying or deliuering vnto the persons whom they meane to assault meats or drinkes or other such like as is euident by the generall knowne power of the Magicke cups of the inchaunted Filtra or loue draughts and as seemeth iustified by S. Augustine in his 18. booke de Ciuitate Dei making mention of a woman who bewitched others by deliuering only a piece of cheese Some of our late Countrie-men haue obserued some Witches to mischiefe or surprise such a they intend maliciously to destroy by obtaining some part or parcell of their garments or any excrements belonging vnto them as their hayre or the like It is not to be doubted that the Diuell that old Proteus is able to change and metamorphise his rites ceremonies and superstitions into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes Concerning all the former mentioned although it be exceeding difficult nay an impossible thing for any man to auouch euery of them true in his owne knowledge or experience yet for that some kindes of them wee may assuredly know and beleeue from God himselfe who hath in his sacred word nominated both apparitions of the Diuel as also incantations charmes spels and familiarity with Spirits as also for that reason doth demonstrate that there may be many more kinds besides those named of the same likenesse nature abused and diuelish vse and for that vnto othersome the credit worth and merit of those Writers by whom they haue been obserued and published doth giue weight and estimation it may be approoued as an infallible conclusion that wheresoeuer any of them or the like being diligently enquired after are either really found or in apparence or shew resembling that there with the concurrence of circumstances and approoued precedence of a manifest worke of Sorcery consenting that there I say it ought to be sufficient vncontroled matter or occasion of iust suspicion and presumption against the particular in whom they are by iust witnesses free from exception detested and palpably knowne practised and exercised As we haue now briefly recited and called to minde some sorts of such ceremonies rites superstitions manners instruments and gestures as are annexed vnto that kinde of Sorcery or Witch-craft which consisteth in action So let vs also recite some other sorts of ceremonies rites and superstitions which belong vnto that kinde of Sorcery which is conuersant in diuinations reuelations of things hidden predictions and prophecies Diuinations according to nature or art as Cicero distinguisheth in his first booke de Diuinatione we doe not intend or purpose but that diuination which the same Author in the same place doth refer into a power aboue man which he there termeth the power of the gods betweene whom and diuination the Stoickes make this reciprocation Si sit Diuinatio Dij sunt si Dij sint est Diuinatio that is if there be right diuination or prediction of things to come not contained in Art or Nature certainly that diuination is of the gods as reciprocally where there are Gods there is diuination Here wee see plainely not onely the antiquity but the direct originall of diuinations and that they do manifestly deriue themselues from Idol-gods from Infidels from Idolaters This is further euident likewise by the generall current and report of all Histories euen from the first beginning and foundation of Rome by Romulus as through all ancient writings and writers the frequent mention of Augury Aruspicy Extispicy and the like doth plentifully witnesse The holy Scripture also and Word of God doth testifie the same Deut. 18. verse 9 10 11. where diuination by the flying of fowles by the obseruation of times and the like are reckoned among the abominations of the Nations or Gentiles The originall then of Diuinations issuing from Diuels because from false gods the gods of the heathen and Idolaters let vs for the better noting of the abomination it selfe obserue and point out some of their ceremonies manners and superstitions also Some in olde time vsed to diuine as by the flying of fowles so by viewing of lightning by monsters by lots by inspection of the Starres by dreames per monstra portenta fulgura sortes Insomnia per Astra as Cicero testifieth at large in his bookes de Diuinatione Some did vse to draw their Diuinations out of tubs or vessels of water whereinto were cast certaine thin plates of siluer and gold and other precious Iewels by which the Diuels which Infidels ignorantly called their gods were allured to answere vnto demands doubts and questions as is by Psellus described and was vsuall among the Assyrian coniectors Some deriued their Diuinations from looking-glasses wherein the Diuell satisfied vnto demands and questions by figures and shapes there appearing This kinde of Diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some fetch their Diuinations by lots taken from points letters characters figures words syllables sentences which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should number vp euery particular kinde of shape wherein Diuination doeth shrowde it selfe it would prooue a long and tedious voyage not onely through fire water ayre earth and other farre distant and diuided parts of the wide and spacious world but through siues riddles the guts and bowels of the dead and many other secret haunts holes wherein as the inuincible Labyrinths of intricate illusions the Diuell doeth shadow and hide his subtill insidiation of silly deceiued man He that desireth more curiously to reade other particulars herein I referre him vnto S. Augustine de natura Daemonum and to Camerarius de Diuinationum generibus It is sufficient that the trueth and possibilitie
found likewise naturall If it cannot be found naturall it cannot be ordinary That it is not nor cannot be naturall is manifest First for that the ordinary 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 efficacy as is often seene in their workes euen vpon the bodies and 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 herbs and other simples produce many strange and wondered effects by an hidden secret and occult qualitie 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 doe dayly witnesse and prooue true Why then may not there 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 knowne proportion therewith It is truly answered that although in this supposed experiment of the disposition of the element of water towards Witches casualty 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 alwaies burne and consume any combustible matter or fuell being added thereto except either some manifest or extraordinary hindrance oppose it The like may be saide of all other elements for their naturall effects in their proper obiects Naturall 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 wherein the ancient records of all learned writers haue euer testified innumerable medicinal herbs and drugges certainely and truely to bee euer the same Present times doe likewise see witnes 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 prooue it ordinary necessary certaine euer or for the most part not failing 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 be 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 doe not many wise religious learned and equall minds with reason reiect and contemne it Doth Law as yet establish it or reason prooue it How can it then be proposed as equiualent with those reasonable meanes or wayes of iust proceedings or tryalls 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 iealousie with the most iudicious sage and wise It hath no reasonable proofe no iustifiable tryall 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 prooued to prooue 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 be not ordinary then is it not alwaies the same if not alwayes the same then is it sometimes failing if sometimes failing then is it not infallible if not infallible then in no true iudgement or iustice to be trusted or credited It now remaineth to inquire whether being prooued false or ordinary it may not be prooued 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 some men suppose it should be of God is for that the water is an element which is vsed in Baptisme and therefore by the miraculous and extraordinary power of God doth reiect and refuse those who haue renounced their vowe and promise thereby made vnto God of which sort are Witches If this reason be sound and good why should not Bread and Wine being elements in that Sacrement of the Eucharist be likewise noted and obserued to trurne backe or fly away from the thraotes mouthes and teeth of Witches and why if for the former reason the water being an element in the Sacrament of couenant made with God in the first initiation into the faith doe for that cause refuse to receiue Witches into her bosome and thereby giue an infallible proofe of a Witch Why I say should not by the same reason Bread and Wine being elements in the Sacrament of confirmation and growth of faith refuse and fly from those much more whose faith and promise made vnto God in riper and more vnderstanding yeares is by them renounced And why for that cause should not Bread and Wine become as infallible markes and testimonies vnto the detection of Witches If the reason be good in the first it must necessarily be the same in the second and if it faile in the second it