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
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
The Honourable Sr JAMES LEY Knight and Baronett Lord Cheife Iustice of The Kinges Bench c. I. Payne sculp THE INFALLIBLE TRVE AND ASSVRED VVITCH OR THE SECOND EDITION OF THE TRYALL OF WITCH-CRAFT SHEVVING THE RIGHT AND TRVE METHODE OF THE DISCOVERIE WITH A CONFVTATION OF ERRONEOVS WAIES CAREFVLLY REVIEWED AND more fully cleared and Augmented By IOHN COTTA Doctor in Physicke LONDON Printed by I. L. for R. H. and are to be sold at the signe of the Grey-hound in Pauls Church-yard 1625. The Printer to the Reader THE Author perceiuing his former Tractate or first edition thereof either not diligently read or not truly by many men vnderstood he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth both by the addition of many things before omitted as also by this plaine direction vnto all the most speciall points in the whole Treatise as followeth The contents of the first Chapter 1. How Knowledge doth come vnto man 2. How mans Knowledge is confined and limited CHAP. II. 1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature 2. That many things are reuealed vnto the industrious learned which are hidden from the slothfull and vnlearned CHAP. III. That Witchcraft cannot bee discouered or knowne but by the common waies and meanes of all other Knowledge and discouery CHAP. IIII. 1. The Knowledge and power of Spirits how exceeding the Knowledge and power of man 2. Good Spirits and euill Spirits how discerned CHAP. V. That the diuell doth and can worke alone without the association of a Witch CHAP. VI. 1. The Diuell associating with a Witch 2. A Witch apparently discouered by the Conduct of the outward sense and testimony thereof 3. That the Diuell playeth the Iugler in many things seeming to raise the dead to transforme into Cats or Dogs or other Creatures to present the same body in two distant places at the same time 4. The difference betweene things meerely imagined or fancied and things really offered vnto the outward sense truly discerned 5. That which is supernaturall or spirituall may be discouered by the outward sense 6. How the counterfeit miracles of the diuell may be discerned from the true miracles of God CHAP. VII 1. An assured Witch by euidence of reason conuinced 2. All Spirits that are enquired at are Diuels 3. Witches may be detected by professedly vndertaking and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man 4. All men in whom the Diuell doth exercise supernaturall workes or miracles or by whom he doth vtter supernaturall reuelations are not simply therefore by necessary consequent of reason to be esteemed Witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus He that vndertaketh reuelations or workes which are truly found supernaturall and cannot either prooue them to be of God nor to be imposture nor to be imposed vpon him by the Diuell without his will allowance and liking thereof that man by certaine Demonstration is a Witch or Sorcerer What Witchcraft is manifestly described CHAP. VIII 1. The diuers kinds and manners wherein Witches receiue knowledge from spirits as Astrologers as Wizards as Phisitions That the Diuell can both inflict diseases and cure where God permitteth CHAP. IX That since Imposters doe counterfeit Witches and vnder colour of imposture Witches may hide their discouery it is fit that diligently the Magistrate inquire into Imposters CHAP. X. 1. Whether the diseased are bewitched when and how it is certainely to be knowne when not and when men ought to rest satisfied in desiring satisfaction therein 2. The markes of Witches vulgarly reported and by oath deposed to be found in their bodies how to be tried and knowne from all naturall diseases among which many are very like vnto them 3. The necessitie of consulting with the Physition not only therein but in all diseases supposed to be inflicted by the Diuell 4. How farre the vulgarly esteemed confession of a supposed Witch is of validitie to prooue her a Witch CHAP. XI That Witches may be produced vnto the barre of Iustice two waies first for manifest workes of Sorcery witnessed by the sense secondly for reuelations aboue the possibility and power of man CHAP. XII 1. Presumption and probabilities against suspected Witches 2. That Witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason CHAP. XIII That men ought not to seeke the discouery of Witches by vnwarranted meanes voide of reason or superstitious CHAP. XIV Casting Witches into the water scratching beating whether any allowed triall of a Witch CHAP. XV. 1. That reuelations by the bewitched in their sits or traunces are no sufficient proofe against a Witch 2. That the declaration by the bewitched of secret markes in the bodies of suspected Witches are not iustifiable to be admitted as any true or allowable conuictions 3. That the healing of the bewitched by the compelled touch or action of the supposed Witch is no reasonable accusation against any man as therefore a Witch 4. That there is no more necessitie of a miraculous detection of Witchcraft then of any other as hideous and abominable sinne 5. That the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of God and therefore simply in themselues though reuealing truth they are not to be trusted or credited alone but so farre forth as they doe point vnto or occasion iust and reasonable inquisition The conclusion of the whole Treatise inferring the two sorts of manifest Witches generally thorow the whole worke intended and by Demonstration made euident to be the same against whom the Law of God was directed as also that there is no other triall of those Witches but the meanes and waies in this Treatise before mentioned TO THE RIGHT HONOVRABLE SIR IAMES LEY KNIGHT and BARONET Lord chiefe Iustice of ENGLAND and to the rest of the Honourable Right Reuerend and worthy Iudges RIGHT Honourable Lords I formerly Dedicated a small Treatise vnto the Honourable Societie of the reuerend Iudges who then filled the awfull seates of Law and Iustice I aduenture the second time to present it reuiewed augmented and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance Information tending vnto truths discouerie though from the meanest wit or person vnto your Lordships cannot be vnacceptable whom Law doth make the Sentensers of Trueth which is the Soule and Sentense of the Law The matter and subject propounded is not trifling or vnworthy nor can be any disdaine vnto Noble greatnesse nor is vnto any Honourable order more proper then to your Lordships Indeede the difficultie of the matter presseth a studious consideration an orderly continuall linking and holding together of all materiall circumstances vnto
himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous workes of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper workes and acts of the Diuell and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all created power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods miracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of miracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of miracles from God Saint Paul doth witnesse and teach 1. Cor. chap. 12. verse 4 5 6 7. Now there are saith he diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any miracles proceede from God as Author they are dispensed by men sanctified by God and who can and are able to prooue and iustifie their warrant from God as also that these men of God doe solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all miracles doe stand or fall and are approoued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent and diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunt a Deo That is the word of God doth establish and confirme the truth of miracles and miracles ratifie and confirme the authoritie and truth of the word For many haue done miracles by the power of the Diuell but their doctrine was corrupt and not found and therefore their miracles were not of God Wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads not contained within those limits or compasse that is neither prooued 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 therein vnto Iustice and all religious Ministers and seruants of God and Iustice in the most strict and seuere extent of Law 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 and how detected 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 from the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted generall 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 Almighty 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 truly 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 beene 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. 28.15 God is departed from me saith he vnto the vision of Samuel raised by the Diuell and answereth me no more neither by Prophets neither by dreames therefore haue I called thee that thou maist tell mee what I should doe Here is a manifest grant 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 Almighty 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 doeth 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 South-sayers if promising and performing according thereto really and yet not warranted by God his word nor assisted by nature 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 own knowledge and solely and properly in the knowledge of Spirits and Diuels doeth 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 bee 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
sometimes red sometimes white for the most part without paine the bignesse of an Aegyptian beane and of the colours of the flowers of Thyme They are found saith he in the priuie part of women and are cured by cutting them away Ioannes Hucherus of the Citie of Beuois in France sometimes one of the Kings counsell and Physition vnto his person in his second booke concerning barrennesse doth testifie that the former excrescence doth sometimes grow in some length sometimes in the hands sometimes in the feete sometimes in the thighes sometimes in the thighes sometimes in the face but saith that they are most troublesome in the priuie parts both of man and woman Celsus saith in his first booke chap. 28. that these excrescencies doe sometimes open and bleed send out blood Thymion inquit facile finditur cruentatur nonnunquam aliquantum sanguinis fundit Antonius Musa vpon the 26. Aph. of Hippocrates the third booke testifieth by his obseruation in diuers particulars that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie The second disease or excrescence called Nymphe Paulus Aegineta in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse Auicenne deliuereth the same description Tom. 1. Fen. 21. Tract 4. and Albucasis Chirurg Part. 2. Chap. 72 73 74. The third excrescence called Cleitoris is little different from the former by the description of the same Authors Auicen lib. 3. Fen. 28. Paulus Aegineta in the fore-mentioned place The fourth excrescence called Cerrosis the same Author in the same place compareth vnto a long taile and saith that it hangeth downe and issueth out of the part before mentioned in women and is cured by being cut away The fift excrescence called Morum hath that name from his likenesse vnto a Mulberrie The sixt called Alhasce from his likenesse vnto a Bramble leafe Auicenne Tom. 1. lib. 3. Fen. 21. Tract 4 cap. 20. As for the seuenth and eight Excrescences growing likewise as the rest about the secret parts they haue beene so commonly in auncient times knowne that Martiall the Poet out of his owne acquaintance with them hath made sport thereof in wittie verse Dicemus ficus quas scimus in arbore nasci Dicemus ficus Caeciliane tuos Of the Mariscae thus also writeth Iuvenal Coeduntur tumidae medico ridente Mariscae Of these Mariscae thus saith Antonius Musa vpon the Aph. 30. lib. 3. Wee call them saith hee crests or combes from their likenesse vnto the combe of a Cocke which saith he if they bee not in time cut away and cured by actuall canteries they are neuer cured at all Thus much concerning these diseases out of learned Authors Let vs now consider these naturall diseases which are called wonders in nature because not ordinarily or vulgarly seene with those markes of Witches or diseases and excrescencies effected and caused by the Diuell in Witches which therefore must needes be wonders aboue nature Let vs I say compare them together the one wich the other Their exceeding neere neighbour-hood and likenesse no common vnderstanding as they are described truely and liuely can chuse but acknowledge To confound or mistake the one for the other is very easie but yet dangerous and pernicious I will not denie against due testimonies and the free confessions of the Witches themselues that such markes may bee by the Diuell vpon couenant made in way or an hellish sacrament betweene the Diuell and the Witch but where the confession of the Witch her selfe being free from iust exception doeth not appeare nor the Diuell to any spectatours doeth shew himselfe in the act of sucking which hee neuer doeth as my incredulous thoughts perswade myselfe where I say these appeare not to be manifest without fraude there it is requisite and necessary that either wee discharge the Diuell and acquit him of the slander or else discouer it by some other signe or note which may iustly be appropriated vnto the Diuell that his finger or guilt hath beene therein This is reason without which ought bee no perswasion Euery tree is to be knowen by his owne fruit saith our Sauiour Therefore the diuell is to be knowne by the workes and fruites of a Diuell proper and belonging vnto him Trie and discerne the Spirits saith the Scripture whether they be of God or no. And how can they bee discerned if there were not some notes or properties knowne vnto holy discerning mindes whereby they may be discerned It is madnesse therefore to suppose it possible to know that which is done by a Spirit wherein is no euidence impression signe shew or propertie of a Spirit For as a naturall cause cannot bee knowne but by his naturall effect so is it impossible that a spirituall cause should be knowne but by some supernaturall effect For this cause in all places of Scripture where are set forth the outward workes or actions of the Diuell they doe there likewise all appeare to be his in some extraordinary supernaturall note or maner The casting the bodies of the possessed in the Gospel into the middest of the people was a thing extraordinary impossible and vnusuall vnto the voluntary motion of men alone The bringing of fire from Heauen to deuoure so many of Iobs sheepe was in the manner beyond the nature vsuall and ordinary force or custome of fire The carriage of the heards of Swine headlong into the Sea was manifestly beyond the nature of their naturall motion yea against their nature Here may be obiected that the Diuell doeth ordinarily worke and produce things of seeming wonder and strange consequence wherein notwithstanding doeth not appeare any signe or impression of any supernaturall cause or authour as is seene in many things produced in men and issuing from his vsuall tentations of men The answere is that the Diuell doeth worke vpon man two wayes The first is immediately by the temptings and soliciting only of man vnto workes which properly are affected by man himselfe in the vsuall course and power of mans nature The second is immediately by his owne proper action as hee is a Spirit and immediately worketh in himselfe the worke of a Spirit In the first the Diuell is not properly said to worke in himselfe but rather to giue and offer occasion vnto the disposition and affections of man thereby exciting and tempting man vnto that worke which therefore onely carrieth the stampe of a worke proper vnto a man In the second the Diuell worketh immediately himselfe as he is a Spirit and in that worke therefore must necessarily likewise bee seene and appeare the stampe of a Spirit since in the course and order of all things created whatsoeuer the true and immediate cause his immediate true and proper effect is the sole true infallible stampe euidence and proofe thereof The workes therefore which are called or esteemed
potestatibus Heroum quos Latini Lemures dixerunt De Geniis item diis daemonibus promis cue in coelo terra singulis mundi regionibus distributis vide in Politico Vide Platonem 4. de legibus Quos ibi Plato promiscue Daemones appellat Latini his nominibus qui busdam officiis distinxerunt * Fauni Syluani Incubi Dusii Daemones fuere August De Ciuit Dei Diabolus Dei aemulus quo se fallaci similitudine insinuet in animos simplicium Casuin lib 1. Instit cap. 8. Sect. 2. De diuina generibus pag. 118. * Transformationes in cattos aut Iupos phantastice et per praestigias et non realiter fiune August de Ciuit. Dei cap. 18. * Generatio non est nisi in tempore idque apparata materia per antecossionemmutationis quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recen tiores CiceroniaÌ„ maluerunt coÌ„mutationem Scal. de subt exercit 6. sect 14. a Natura est ordinaria Dei potestas Scalig. * Natura est vniuersalis est particularis Charmers * Things imagined and fancied easily discerned from those things which are reall and true obiects of the sense * Spiritus incorpori à sensibus nostris remoti operibus conspicui Fernell 1. de Ab. Rer. caus cap. 11. * Angeli boni non possunt peccare Pet. Lomb. d. 7. l. 2. This doth coÌ„demne that white Magick or Theourgiâ— which is supposed or pretended confetence with good Spirits * Some Authors doe write that this man was an holy man and a man of God If it may be proued that he receiued those his reuelations froÌ„ God I doe subscribe If it cannot be prooued that hee did receiue them from God it is most certaine that they were of the Diuell since in supernaturall reuelations there can be no other medium * Speede. * Master Perkins in his discourse of Witch craft chap. 3. pag. 122. doth diuide likewise Witches vnto such within whom the Diuell is not inwardly but from without doeth inspire them and within whom hee is as was the Pythonisse at Phillippi Actes 16.16 Astrologers * This kinde of Diuell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Page 27. * Page 29. a Hipp. libro de Sacro mâ—rbo de Magis b Dioscor li. 2. cap. 102. c Theophrastus de hist Plant. Trallianus lib. 9. cap. 4. d Galenus li. de Medica Homeri tractatione * Creatio est constitutio substantiae ex nihilo Scali de Subt. Exercit vi Sect. 13 Wisemen and Wisewomen * Qui oculos fallent alia pro aliis subditia ostentantes ii praestigiâ—tores ab antiquis dicti sunt Scaliger Impostura ab eo dicta quod adulterinas merces pro veris supponit Vlpian Impostores dicuntur versuti fallaces homines qui merces adulterinas pro veris supponunt Accursius a Ephes 4.14 b Col. 2.23 * See Reginald Scot in his discouerie of Witch-craft wherein regard of the seeming likenesse of Impostures and Witch-craft erroneously he confoundeth them as one and the selfe same sinne Examples of Imposture in generall * Polidorus Virgil lib. 7. cap. vlt. * Speede. * Speede. * Speede. * Speede. * Philippe de Commines booke 4. cha 10. taxeth our English Nation for the multitude and vanity of flying Prophecies in this kinde Examples of imposture vnder colour of Magicke skill or Witch-craft * Plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae in 7. anno Hipp. Aphor. 28. lib. 3. Morbi Diutini ad septenarii rationem habent Crisim non septenarii quoad menses modo sed quoad annos Galen in dictum Aphorism * Page 58 59 60 * Page 61 62 63 64 * See a Treatise of the Witches of Warbozyes * Crimina Meleficorum sunt communis fori Pertinent ad forum Ecclesiasticum quatenus sunt Haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus Binsfildius praelud 13. * Quidam plus aequo tribuunt operationi Daemonum Binsfeldius * Opinio vera est habitus circa conclusiones ex Dialecticis pronunciatis Arist in lib. Analyt * Certum est quod nunquam aliter fiat probabile quod plerunque ita fiat Cicero * Probabilia sunt quae probantur aut omnibus aut plurimis aut certe sapientibus iis si non plurimis at maxime probatis quorum est spectata Sapientia Aristot * See Master Perkins discouery of Witch-craft chap. 2. pag. 48. * Perkins discourse of Witch-craft chap. 2. page 48. * Isaiah 8.19 * Sam. 1.28.8 Exod. Leuit. Deuteron * Mast Perkins in his discourse of Witch-craft chap. 1. pag. 11. * Perkins chap. 2. pag. 48. discourse of Witch-craft * She was easie and ready to professe that she renounced God and all his workes but being required to say that shee renounced the Diuell all his works she did refuse it with this addition of the reason videlicet for that the Diuell had neuer done her any hurt * Serrâ—s from the confession of Witches detected and censured in the raigne of Henry 4. of France * Non est creator nisi qui principaliter format nec quisquam hoc potest nisi vnus Creator Deus Aug. 3. de Trin. * Non est creator nisi qui principaliter format nec quisquam hoc potest nisi vnus Creator Deus Aug. 3. de Trin. * Augustinus 3. de Trin. Alia potest si non prohibetur Daemon Alia non potest etsi permittatur queÌ„admodum homo potest ambulare si non prohibeatur volare non potest etsi permittatur Petr. Lomb. Sent. lib. 2. Dist 7. * Herein the Diuell affecteth to imitate the power of God in his holy Prophet who was able by his diuine reuelation to make known what the King spake in his Priuy Chamber 2. Kings verse 12. cap. 6. He herein also counterfetteth the Diuinitie of our Sauiour seeing Nathaniel when he was vnder the Figge-tree Ioh. 1.48 * ESTIN AMARTIA ANOMIA Quicquid non congruitcum lege peccatum est