in the Aire Plato saith are presidents of diuination of miracles and of Chaldaike Magicke The Spirits in the earth and vnder the earth are such as appeare in the shape of Dogges and Goates and the like moouing men vnto foule and vnlawfull lusts as Ianus Jocobus Boissardus in his tractate de Magia genijs doth testifie The same Authour vnto this purpose citeth Saint August lib. 2. Super Genesiâ— ad literam confirming that Spirits doe vse the helpe of Aerie bodies or substances that they may appeare vnto men Vnto this opinion of the apparitions of Spirits variety of story likewise doth bring forth faith and credit I will not mention the apparition which happened vnto Athenâ—dorus the Philosopher reported by Pliny nor Brutus his Genius after the death of Iulius Caesar appearing and speaking vnto him nor those representations which in the shape of men appeared vnto Lucius Domitius returning toward Rome as Suetonius reporteth adding for confirmation of truth in the Historie that the apparition touching his beard it instantly changed from the former perfect blacke vnto a liuely yellow and thereupon he was afterward sirnamed Oenobarbus I will not farther cite ancient timeâ— herein Let vs come vnto later daies and writers It is reported by Iohn de Serres the French Chronicler that the late renoâ—med K. of France Henry the 4. being in his hunting sports a Diuell or Spirit presented vnto the Kings eares and his whole company a great cry of hounds and winding of hornes The King commanded Count Soissons to goe see who it was wondering who durst interrupt his game The Earle still issuing forward toward the noise still heard it but seemed nothing neerer vnto it though desiring to come neerest vnto it At length a bigge blacke man presented himselfe in the thickest of the bushes and speaking vnto the Earle some few words sudainly vanished There could be no deceit in so many eares and witnesses nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners in doubt or deniall of so faire and so well aduised due testimonies Master Fox in the life of Martin Luther doth relate the apparition and conference of the Diuell with a yong man who vpon contracts agreed betweene the Diuell and himselfe deliuered vnto the Diuell his bond for conditioned performances Speede in his Chronicle and relation of the passage of many affaires within the time of Henry the 4. doth make mention of the apparition of the Diuell in the habite of a Minorite Fryer at Danbury Church in Essex with such thundring lightning tempests and fire-bals that the â—le of the Church brake and halfe the Chancell was carried away I will not further recite infinite Histories and Reports which may seeme to depend vpon the obscure or doubted credit of superstitious factions or partiall Authors but of such onely as by the common consent of times and generall voice of all Writers exact credit and esteeme Iâ— this kinde what a multitude of Examples doth the whole current and streame of all Writers of all ages afford Who almost that readeth any ancient classicall Author can auoide the common mention of fained gods and godesses of the field of the woods of the mountaines of houses of desarts of riuers of springs and the like offering themselues vnto men and people sometimes in one shape sometimes in another requiring worship ceremonies and rites some in one manner some in another doing strange and admired workes oft-times sometimes pleasantly encountring people sometimes menacing Herevpon grew the multitude and varietie of names giuen vnto them according to the seuerall manners shapes gestures and places which they vsed as Fauni Satyri Nymphae Empusa Lemares All Christians who know God his word and truth and thereby beleeue one onely true God must needs assure themselues that all these were euill Spirits and Diuels That such were all times ages histories and records of times with one vniuersall consent confirme That they were manifestly seene knowen and 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 himselfe 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 Phaeraoh 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 Binâ—fieldiuâ— Explicat in praelud 5. Requiritar in
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 tryall of Witch-craft then that which is common vnto all other detections of trueth and also that all derections 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 meant 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 sublunâ—rie 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 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
wanteth so much true iudgement as to distinguish when he doth see a certaine true obiect offered vnto his sight from without and when he is incountred onely with a resemblance thereof from within his fancie and imagination is diseased in body or minde or both and therefore is no competent Iudge or witnesse in these or any other weighty affaires For that is in health of body and in the outward organes and instruments of sense and sound in his reason iudgement and vnderstanding though sometime the fogge and mist of deceiued sense or fancy ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it wil recouer his light and true splendor againe and truth will shine more excellently in the end out of that darknesse This is very liuely seene in the example of S. Peter Acts 12. verse 10.12 who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was reaâ—y deliuered out of prison by an Angel of God If men could not certainly discerne betweene that which they doe really see and that they falsely imagine in visions dreames and fancie then were the life of man most miserable there could be no certainty of truth no excelling in knowledge or vnderstanding All men should be a like vnable to distinguish whether we liue in dreames onely or in wakeful deed But the certaine knowledge which God hath giuen vnto mankinde in so infinite kindes and measures doth prooue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie There remaineth as yet another doubt which is how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby howsoeuer by the former examples it doth so seeme It is true that a Spirit and a Spirituall worke simply in it selfe in the owne nature and substance cannot be seene by any bodily eyes or be deprehended by any outward sense Notwithstanding as they doe mixe themselues with bodily * substances which are subiect to sense by accident Spirits and spirituall operations are certainly tryed and discouered euen vnto sense For how is it possible that a Spirit should mixe it selfe in corporall things but the discrepant nature thereof and mighty difference must produce and beget some great apparent alteration which alteration being beyond the wonted nature of the one doth prooue another superiour nature in the other For illustration hereof let vs borrow an instance from one of the forenamed manifest Sorceries Water is turned into blood by a Spirituall power The eye doth manifestly see the water and as apparently after see the blood and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceede from an inuisible power which appearing in visible bodies is by them apart seene and doth detect an inuisible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuisible and spirituall things may by those things which are visible and bodily be conceiued and discerned the holy Scripture doth witnesse in these words of Saint Paul Rom. 1.20 The inuisible things of God saith he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demanded since it is the propertie of the Diuell in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous workes of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper workes and acts of the Diuell and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all created power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods miracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of miracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of miracles from God Saint Paul doth witnesse and teach 1. Cor. chap. 12. verse 4 5 6 7. Now there are saith he diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any miracles proceede from God as Author they are dispensed by men sanctified by God and who can and are able to prooue and iustifie their warrant from God as also that these men of God doe solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all miracles doe stand or fall and are approoued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent and diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed ecrum doctrina non erat sana quamobrem earum miracula non extiterunt a Deo That is the word of God doth establish and confirme the truth of miracles and miracles ratifie and confirme the authoritie and truth of the word For many haue done miracles by the power of the Diuell but their doctrine was corrupt and not found and therefore their miracles were not of God Wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads not contained within those limits or compasse that is neither prooued
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 of pretence of such abilitie It is iustly hereto answered that this their presumption ought to be seuerely enquired into whether it doe taste of ought that is diabolicall of the Diuell or supernaturall and if nothing so doe yet in this Grand cause of God himselfe the religious iealousie of the prudent Magistrate ought to punish their presumption which dare affect to vndertake the name or note of a sinne so odious and abominable vnto Almightie God Let vs for better impression againe repeate and iterate those things which were collected out of the propounded text First that there is knowledge in Spirits of things hidden and separated from the knowledge of man Secondly that such Spirits as are enquired at and doe reueale such knowledge vnto man are Diuels Thirdly that men which doe practise to be enquired at for such supposed Reuelations ought not onely to be iustly suspected and inquired into but that if they be found therewithall to know and reueale those things which are indeed and really aboue and beyond the knowledge of man and are properly and onely in the power of Spirits that then this doth infallibly prooue their interest power and societie with Diuels which is certaine and assured Sorcery and Witch-craft And thus hath reason drawne a demonstration out of the booke of God of a certaine Witch and manifest Sorcerer Let vs now exercise our selues in the consideration examination and tryall of some particulars herein It is said of Apollonius that he foretold the day the houre of the day the moment of the houre wherein Coccius Nerra the Emperour should die long before the time and being in farre distant places remooued from him It is reported of the same Apollonius that being consulted by one who for that purpose came vnto him how he might grow rich Apollonius appointed him to buy a certaine field or ground and to be carefull in tilling and plowing thereof which after he had done a while he found in the end a great treasure and so became rich It is written of the same Apollonius also He made knowne vnto Titus Vespatian the time and manner of his death enquiring it at his hands These things with many other the like Ianus Iacobus Boissardus relateth in the life of Apollonius Who hath not heard of the name and mention of that famous and renowmed British Wizard Merlin and of his high and great esteeme among Princes for his prophesies Vnto his fore-sight and predictions from many foregoing ages the successes and euents of diuers Princes affaires in their seuerall raignes haue beene vsually by diuers times and histories referred For this cause Master Camden in the description of Caermarden-shire doth terme him the Tages of the Britans Speede in his tractate of the ancient Inhabitants of great Britane as also of the life of Aurelius Ambrosius and of the raigne of King John and of Henry the fourth doth out of Malmesbury and others recite diuers accidents and euents in seuerall succeeding ages vnto his oraculous and miraculous illuminations ascribed to haue beene foresâ—ene foretold and knowne If there be
one kinde of ceremonious homage and some another Some doe neuer attempt nor enterprise a Diabolicall execution but with mumblings whisperings and secret sounds and words heard grumbling in their mouthes as Theophrastus in his 9. booke of herbes and plants doth witnesse concerning certaine Magicians in gathering Helleborus and Mandragora and as is likewise vndoubtedly discouered by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes and vnto letters characters words sillables and sentences superstitiously pronounced Galen writeth that a certaine Sorcerer by vttering and muttering but one word immediately killed or caused to dye a Serpent or Scorpion Beniuenius in his booke de Abd. morb caus affirmeth That some kinde of people haue beene obserued to doe hurt and to surprise others by vsing only certaine sacred and holy words It is apparent likewise that others haue accomplished their diuelish ends by apparitions shapes or figures raised or coniured into glasses as Fernelius an eye-witnesse in his booke de Abdit rer caus doth publish Some receiue power and vertue from the Diuell vnto their Diabolicall preparations by certaine inchanted hearbes or medicines which they mixe and gather sometimes with brasse hookes sometimes by Moone-shine in the night sometimes with their feete bare and naked and their bodies clothed with white shirts as Plinie reporteth Some are reported to obtaine of the Diuell their desired ends or workes by deliuering vnto the Diuell bonds or couenants written with their owne hands This Serres the French Chronicler doth report confessed by certaine Witches in the raigne of Henry the fourth And Mr. Fox in the life of Martin Luther doth make mention of a yong man who deliuered a bond vnto the Diuell vpon certaine conditions which bond was written with the yong mans owne blood and vpon his repentance and the earnest zealous prayer of the people vnto God in his behalfe was redeliuered and cast into the Church in the view and sight of the whole assembly there and then being Some deriue an effectuall vertue vnto their decreed Diuellish workes by hanging characters or papers about the necke as Plinie reporteth Some practise to bring their Diuelish ends vnto issue by coniured images and pictures of waxe golde earth or other matter as Thomas Aquinas in his booke de occultis Naturae witnesseth Holing shed page 534. doth chronicle the execution of certaine Traitours for conspiring the king of Englands death by Sorcerous and Magicall pictures of waxe The same author page 1271. doth report that in the twentith yeere of Queene ELIZABETH a figure-flinger as hee termeth him being suspected as a Coniurer or Witch sudainely dying there was found about him besides bookes of coniuration and other Sorcerous papers or Characters the picture of a man wrought out of Tynne Some late writers haue obserued that diuers Witches by such pictures haue caused the persons thereby represented secretly to languish and consume as was lately prooued against some late famous Witches of Yorke-shire and Lancaster by the testimonies beyond exception of witnesses not onely present but presidents in their tryall and arraignment Some execute their hellish intentions by infernall compositions drawne out of the bowels of dead and murthered Infants as Ioannes Baptist Porta in his booke de Magia naturali doth from his owne knowledge affirme and thereto the Malleus Maleficarum with others doe assent Some practise also Sorcery by tying knots as Sant Ierome testifieth in vita Hilarij concerning a priest of Aesculapius at Memphis Some practise Witch-craft by touching with the hand or finger onely as Biniuenius saith Some in their Sorcerous acts or coniurations vse partchment made of the skinne of Infants or children borne before their time as Serres reporteth from the confession of Witches in the time and raigne of Henry the fourth detected Some for the promoting of their Diuelish deuices vse the ministery of liuing creatures or of Diuels 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 be witched others by deliuering only a piece of cheese Some of our late Countrie-men haue obserued some Witches to mischiefe or surprise such as 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 Protens 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
THE TRIALL OF VVITCH-CRAFT SHEWING THE TRVE AND RIGHT METHODE of the Discouery WITH A Confutation of erroneous wayes By IOHN COTTA Doctor in Physicke LONDON Printed by I. L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. ORIGINAL CORRESPONDENCE To the Editor of the Northampton 〈◊〉 Caroniaâ— THE TRIAL OF WITCHCRAFT Sir In A Brief History of Witchcraft Taylor and Son 1366 I find that in 1616 Dr. John Cotta an eminent physician of Northampton published a thoughtful work decidedly in advance of his age entitled The Trial of Witchcraft and a foot-note gives the following The Triall of Witch-craft shewing the Trve and Righte Methode of the Discouery with a Confutation of erroneous wayes By John Cotta Doctor in Physicke London Printed by George Pvralowe for Samuel Rand and are to be solde at his shop neere Holburne Bridge 1616 4 to The following is the title of the second edition ' 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 Confutation of Erroneovs Waies carefvlly Reviewed and more fully Cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed for I.L. by R.H. and are to be solde at signe of the Grey-hound in Pauls Church-yard 1625 4 to I have a copy of this work which contains the two title pages which read as follows The Triall of VVitch-craft Shewing the Trve and Right Methode of the Discouery with a Confutation of erroneous wayes By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. Second title page The Infallible Trve and Assvrerd 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 VVaies Carefvlly Reviewed and more fully cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Churchyard 1624. Were there two issues of second edition of this book in 1624 and 1625 or is the quotation in The History of Witchcraft incorrect Yours truly ANTIQVS THE TRIAL OF WITCHCRAFT Sir If your correspondent Antiqvs would refer to the copy of my Bibliotheca Northantonensis recently purchased by the Northampton Public Library he would see that my edition of the History of Witch-craft is perfectly correct and his own letter wrong Surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books JOHN TAYLOR Sir In reply to Mr. Taylor 's hasty 〈◊〉 I 〈◊〉 〈◊〉 â—y that although the Bibliotheca Northampton 〈◊〉 verifies the quotation in the History of Witâ— it does not show my letter to be wrong On 〈…〉 my letter with the title pages I find it to be correct in every detail the only difference being that in the words sold shop and signe s's are tried 〈◊〉 place of the long s's used in the title page As 〈◊〉 edition or variety of second edition appears to be unknown to Mr. Taylor I presume the British Museum and other large libraries do not possess one Yours truly ANTIQVS 1047 WITCHCRAFT COTTA John M.D. THE TRIALL OF WITCH-CRAFT shewing the Trve and Right Method of the Discouery with a Confusation of erroneous wayes By JOHN COTTA Doctor in Physicke George Pvrslowe for Samvel Rand 1616. FIRST EDITION sm 4to sewn RARE £6 15s Cotta's most celebrated book The erroneous ways of proving a witch confuted by Cotta are those by means of fire and water and the like which are convincingly shown to be foolish and misleading but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a Physician 's advice on the subject THE INFALLIBLE TRVE AND ASSVRED VVITCH OR THE SECOND EDITION OF THE TRYALL OF WITCH-CRAFT SHEWING THE RIGHT AND TRVE METHODE OF THE DISCOVERIE WITH A CONFVTATION OF ERRONEOVS VVAIES CAREFVLLY REVIEWED AND more fully cleared and Augmented By IOHN COTTA Doctor in Physicke LONDON Printed by I.L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. 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 the maine scope a faithfull and strong memorie quicknesse of apprehension and solide iudgement but in the end vnto such as are industrious and desirous of Trueth will yeeld a delightfull and thanke-worthy compensation thereof I presume not to direct or prescribe nor doe purposely oppose any other different opinion but inoffensiuely tender my owne vnto the publique good and hauing meerely deuoted it vnto truth doe humbly submit it vnto your Lordships the vowed Patrons of right and truth Your Lordships in all humble dutie and desire IOHN COTTA 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
vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal 103. verse 20. Praise ye the Lord saith the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending folely to the execution of his will and thirdly are not contained in one of the foure first mentioned offices and administrations of Spirits they are all certainely and assuredly to be suspected as workes of diuels and euill spirits whom God doth permit as saith S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and proue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that we consider their kinds which are two The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent workes are truly essentially and immediately from the diuels also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall work it selfe but mans contract and combination therein with the diuell his consent and allowance thereof that doth make it his and him a Witch a Sorcerer which is a contracter with the diuell Now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected some by Reason some by Sense CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernaturall workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speech and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch Likewise was not the diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Jobs sheepe truly visible The Messenger escaping to bring the tydings doth witnesse it Was not the power of the diuell seene at such time as in the Gospell he carryed whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voice of a Spirit heard and distinguished when the diuell in so fearefull and maruellous manner cryed out in the possessed Math. 8. Mark 5. Luke 8 Did not the people behold the miraculous force of the diuell casting the possessed into the middest of them Luke 4. verse 33 34 35 Did not the people heare and behold a foule Spirit crying aloud and in an admirable power and manner comming out of the possessed Marke 1.24 25 26 27 All these were workes supernaturall of the diuell and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherein therefore the diuel alone was sole Agent But it may be obiected that these examples out of the holy Scriptures are recorded as things specially seene or noted in some speciall ages and times which after-times and other ages doe not or cannot affoord The contrary is manifest by the faithfull histories and true reports of Ethnicke writers who liuing in distant ages doe not differ in the true consent and harmony of the same report concerning the same things as they haue succeeded in their seuerall ages It is not incredible but certain vnto any common Reader what diuers authors of approued faith and credit in seuerall ages haue written how the diuell not onely out of the bodies and seuerall parts a part of the bodies of men haue vttered words and spoken with the voice of men euen as in the Gospell he did out of the possessed but also out of trees caues of earth images statues The first is euident by the generall report from one succeeding age vnto another concerning the Pythons Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui and the like The second was neuer hid many hundreth of yeares for many ages long before the birth of our blessed Sauiour as is apparent by the famous Oracle of Delphos the Oake of Dedona the Statue of Memnon Petrus Gregorius Tholosanus in his Syntagma iuris reciteth this history concerning certaine statues at Alexandria that they did fall vnto the ground sudainly and with an audible voice declared the death of Mauricius the Emperour euen at the same moment and point of time when he was then slaine at Rome As the Diuell doth shew himselfe by voices and sounds in trees caues statues and the like so doth he in diuers other outward shapes and formes of other creatures Thus he appeared vnto Eua and spake vnto her in the shape of a Serpent aforesaid Of his appearance in diuers other formes likewise are many Testimonies Neither doe Philosophers differ or doubt herein Aristotle in his Metaphysickes hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is substances are called simple bodies as water earth fire and the like and things compounded thereof as liuing creatures and spirits which is so farre forth to be vnderstood of spirits as they were in assumed shapes visible Orpheus doth number sixe kinds of these visible diuels or spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Spirits inhabiting the heauenly regions Spirits ruling in the ayre in the water in the fire in the earth and vnder the earth The Spirits
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 vndoubtedly issuing from Witches and Sorcerers and are certaine and demonstratiue proofes and euidences of Witch-craft and Sorcery in whom they are originally first detected And thus how Reason doth cull and draw forth a Witch or Sorcerer hath euidently beene cleared and declared CHAP. VIII Of diuers kindes and manners wherein Sorcerers and Witches receiue knowledge from Spirits AS Almightie God hath out of the Text before mentioned Isaiah 8. in generall made euident who is infallibly a Witch or Sorcerer so hath he in other places of Scripture manifested some of their seuerall kinds according to the different shapes and formes in which they doe enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none bee sound amongst you that vseth Witch-craft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues Let none be found among you saith the Prophet that vseth Witch-craft and immediatly after doth adde those particular formes in which they enquire A regarder of times a marker of the flying of fowles a Charmer a Sooth-sayer or that asketh counsell of the dead As therefore before we prooued that the infallible true note of a Witch in generall and in common vnto all Witches and Sorcerers of what kinde so euer is to be enquired at in things hidden from men as is likewise by those words of Saul apparent Sam. 1. chap. 28 verse 7. Seeke mee a woman that hath a familiar Spirit that I may goe to her and aske of her so here in this text are reckoned vp some of their seuerall shapes by which in true and sound reason and the due consequent thereof we may consider and collect many other though not here numbred or mentioned For since the common and inseparable signe or marke of Witches is certainely made knowne to bee the practise of reuealing vnto men that enquire those things which are hidden from men and onely reuealed by Spirits it followeth by necessarie consequent that not onely those which are here specially nominated in that shape of marking of the flying of fowles or of charming or of raising the dead but all other whatsoeuer in what other shape so euer that is hath or can be deuised that shall be found to practise or vndertake to be enquired at and to giue answer and reuelation of things separated from the knowledge of man and which God hath hidden from men and therefore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kinds here named are according to the generall note of a Witch to be iudged Witches and Sorcerers For as the holy Scripture hath nominated and pointed out vnto vs some few kinds as a light onely vnto all the rest so may common experience by these bring others vnto our view and all ages haue vpon the records of time and Historie left vnto succeeding posteritie many shapes more of
be wonders aboue nature Let vs I say compare them together the one with the other Their exceeding neere neighbour-hood and likenesse no common vnderstanding as they are described truely and liuely can chuse but acknowledge To confound or mistake the one for the other is very easie but yet dangerous and pernicious I will not denie against due testimonies and the free confessions of the Witches themselues that such markes may bee by the Diuell vpon couenant made in way of an hellish sacrament betweene the Diuell and the Witch but where the confession of the Witch her selfe being free from iust exception doeth not appeare nor the Diuell to any spectatours doeth shew himselfe in the act of sucking which hee neuer doeth as my incredulous thoughts perswade my selfe where I say these appeare not to be manifest without fraude there it is requisite and necessary that either wee discharge the Diuell and acquit him of the slander or else discouer it by some other signe or note which may iustly be appropriated vnto the Diuell that his finger or guilt hath beene therein This is reason without which ought bee no perswasion Euery tree is to be knowen by his owne fruit saith our Sauiour Therefore the diuell is to be knowne by the workes and fruites of a Diuell proper and belonging vnto him Trie and discerne the Spirits saith the Scripture whether they be of God or no. And how can they bee discerned if there were not some notes or properties knowne vnto holy discerning mindes whereby they may be discerned It is madnesse therefore to suppose it possible to know that which is done by a Spirit wherein is no euidence impression signe shew or propertie of a Spirit For as a naturall cause cannot bee knowne but by his naturall effect so is it impossible that a spirituall cause should be knowne but by some supernaturall effect For this cause in all places of Scripture where are set forth the outward workes or actions of the Diuell they doe there likewise all appeare to be his in some extraordinary supernaturall note or maner The casting the bodies of the possessed in the Gospel into the middest of the people was a thing extraordinary impossible and vnusuall vnto the voluntary motion of men alone The bringing of fire from Heauen to deuoure so many of Iobs sheepe was in the manner beyond the nature vsuall and ordinary force or custome of fire The carriage of the heards of Swine headlong into the Sea was manifestly beyond the nature of their naturall motion yea against their nature Here may be obiected that the Diuell doeth ordinarily worke and produce things of seeming wonder and strange consequence wherein notwithstanding doeth not appeare any signe or impression of any supernaturall cause or authour as is seene in many things produced in men and issuing from his vsuall tentations of men The answere is that the Diuell doeth worke vpon man two wayes The first is immediately by the temptings and soliciting only of man vnto workes which properly are affected by man himselfe in the vsuall course and power of mans nature The second is immediately by his owne proper action as hee is a Spirit and immediately worketh in himselfe the worke of a Spirit In the first the Diuell is not properly said to worke in himselfe but rather to giue and offer occasion vnto the disposition and affections of man thereby exciting and tempting man vnto that worke which therefore onely carrieth the stampe of a worke proper vnto a man In the second the Diuell worketh immediately himselfe as he is a Spirit and in that worke therefore must necessarily likewise bee seene and appeare the stampe of a Spirit since in the course and order of all things created whatsoeuer the true and immediate cause his immediate true and proper effect is the sole true infallible stampe euidence and proofe thereof The workes therefore which are called or esteemed the Diuels in regard of his tentations and incitations of man vnto foolish wicked and oft wondered mischieuous actions are onely and truely called diuelish as proceeding from the Diuels instigation onely but are not truely or properly or immediately any workes of the Diuell and therefore it is not requisite that in such workes of the Diuell vnproperly called his there should appeare any signes proper vnto the workes of a Spirit or Diuell Since then it is infallible that there can bee no possible discouery of any cause whatsoeuer naturall or supernaturall but by such accidents effects or properties as properly belong or issue from that cause and since proper effects appearing doe onely discouer their causes more cleerely where they appeare more cleere and more obscurely where they doe appeare more obscure and nothing at all where they appeare not all Since I say this is true and neuer to be infringed those supposed Witches markes before they can iustly and truely bee iudged to bee by the Diuell effected or vsed must by some stampe or signe proper to himselfe or to his workes or to his vse or propertie therein be so determined and conuinced to be The wonder indeed of their strange shapes forme and manner is sufficient to amaze such as are not iudiciously read or are vnlearned but the Phisition who knoweth such diseases to bee in nature by that knowledge of their nature knowing likewise that they doe not exceede nature doeth iustly stand apart and diuide himselfe from the vulgar errour and opinion that they are any markes to be appropriate vnto the Diuell And hence appeareth the necessitie of conuincing the forementioned Witches markes to bee supernaturall before vpon their shape or appearance onely it can bee esteemed iust either to impute vnto the Diuell or to call any man into question Before they can bee truely iudged or determined whether supernaturall or no the necessitie of consulting with the learned Phisition is likewise demonstrated Of which wee may yet againe giue another demonstration within the same instance It hath beene sometimes by oath confirmed and deposed that these forementioned markes of Witches haue immediately after they haue beene seene sudainely vanished to bee no more seene The question may bee whether their sudaine disparence after their manifest appearance bee in nature possible vnto such like diseases or no. It is knowne vnto the Phisition that many diseases doe insensibly grow and insensibly also weare and vanish away without any knowledge or notice thereof taken by the diseased This therefore solely can bee no note of a supernaturall marke whatsoeuer passionate ignorants fondly dispute to maintaine their owne wils and preiudicate resolutions I doe grant if those materiall excrescencies doe in a moment vanish away without any precedent preparation or alteration tending thereto or doe in an instant appeare and in the same moment without any mutation or proportion of time instantly vanish then must this bee granted supernaturall Quia nihil fit in momento that is no naturall being hath desinence or being without proportined time beyond which nothing
first sight to put a true difference yet must men studiously and circumspectly be aduised herein lest rashly they confound or equall the vile and abiect illusions of that damned creature the Diuell though neuer so wonderfull in our eyes vnto the infinite power of the Almighty Creator in his true and truely created miracles which is an high dishonour vnto our God and accursed impiety For this cause the holy Scripture hath admonished and warned the weakenesse of humane vnderstanding not to be transported by signes and wonders nor to trust or giue credit to euery miracle and our Sauiour himselfe Math. 24. verse 24. doth furnish his Disciples with carefull warning herein And S. Iohn in his Reuelation fore-telleth that in the latter dayes and times the Diuell and the great Whore of Babylon shall with great signes wonders and miracles seduce and deceiue the last ages and people of the world Since then miracles are of no validity except certainely and truely knowne to be of God and since also it is not easie for euery Spirit to discerne therein let vs duely examine and sift this our supposed and proposed miracle in the tryall and detection of Witches Petrus Gregorius Tholosanus in his Syntagma Iuris lib. 2. cap. 12. in a tractate concerning the Relicks and Monuments of Saints together with miracles doth giue very honest sound and substantiall direction First that all credited miracles be found and allowed by religious 〈◊〉 and authoritie Secondly that the persons by whom they are first reuealed or knowne or by whom they are auouched be testes idonei omnique exceptione maiores that is that they be worthy witnesses of vndoubted and vnstained credit and worth free from all iust exception of holy life and vnstained conuersation Without these cautions saith he no miracles ought to be esteemed or receiued as of truth How farre our vulgar tryall of Witches by the supposed miraculous indication and detection of them by the water is different from this care or respect this equitie religion or humanitie common practise doth openly declare when without allowance of any law or respect of common ciuilitie euery priuate rash and turbulent person vpon his owne surmise of a Witch dare barbarously vndertake by vnciuill force and lawlesse violence to cast poore people bound into the water and there deteine them for their owne vaine and foolish lusts without sense or care of the shamefull wrong or iniury which may befall oft-times innocents thereby Though this kinde of tryall of a Witch might haply prooue in it selfe worthy to be allowed yet is it not in euery priuate person iustifiable or tolerable or without warrant of authoritie in any sort excusable The manner therefore of this vulgar tryall must needs with iust and honest mindes vncontrouersedly and vndoubtedly be rusticall barbarous and rude Now to returne againe into the truth of the miracle it selfe in this tryall First let vs enquire with Petrus Gregorius what religious lawes or authoritie haue admitted it as true Secondly what religious reuerend iudicious graue or holy Spectators or eye-witnesses doe auouch it Let vs yet farther proceede with the same Author in the fore-named Syntagma lib. 34. cap. 21. and by some other rules farther examine this miracle if it be well and duely auouched and credited concerning the being thereof whether that being be not a being of the Diuell of his miracles Conatus omnis Daemonum saith the Author vnum habet generalem scopum operibus Dei se obijcere ei debitum honorem subfurari pios hominum animos sibi lucri facere a vero Deo retrahere That is the workes of the Diuell haue one generall scope namely to oppose themselues against the workes of God to rob God of his honour to drawe the hearts of men from God and to gaine them vnto himselfe Let vs now consider the fore-named miracle by these rules Concerning the approbation thereof by any religious lawes or authority I haue neuer read my selfe nor haue heard by others of any authentike suffrage from classicall Author and with good reason I may conceiue and iudge a nullity therein Concerning any religious learned and iudicious Spectators and auouchers of this miracle whose faith and credit may be wholly free from al iust exception it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde though multitudes and swarmes of deceiued Vulgars continually and violently obtrude their phantasticall sominations Since then as yet there doth no manifest law stand vp to patronage this miracle and the learned religious and holy man able to discerne and iudge and free from exception is not at all or hardly to be produced or found to auouch or countenance it true it may be with good reason suspected and that reason may iustly disswade all sodaine rash or hasty credit or trust thereof Now let vs examine if it were vndoubtedly to be assumed as true whether being true it be not as truely of the Diuell And first let vs consider whether it doe not oppose the workes of God which was the first direction of Gregorius It is herein truely conuicted because the nouelty and supposed miraculous force and might thereof doth first vsually and easily intise vnsetled braines rashly to forsake the wayes of iudgement and iudicious legall proceeding which is the ordinance and worke of God secondly doth imbolden staggering and vnresolued minds presumptuously without warrant to expect to aske or seeke a signe or miracle which ordinarily or vnnecessarily required our blessed Sauiour apertly condemneth Math. 16. An adulterous and vnbeleeuing generation doth seeke a signe or miracle And as herein it directly opposeth against the decree and worke of God so likewise by giuing occasion and way that supposed miracles may become vulgarly common and ordinary whereby the true miracles and miraculous workes of God also may grow with vndiscerning men of lesse esteeme vile and of no accompt Nam miracula Dei assiduitate viluerunt saith S. Augustine the miracles and miraculous workes of God being oft seene become of smal or no reputation The second tryall of a false miracle was the robbing of God of his due honour and praise which in this proposed miracle is partly prooued by making the extraordinary work or vse of miracles ordinary and thereby derogating from the power worth and nature of Gods true miracles as is before said partly by vnthankfull vnder-valewing omitting or relinquishing the ordinary meanes of tryals and detections of doubtfull truths which God hath made giuen in his good grace and therefore their contempt and neglect is a manifest robbing of God of his due praise and glory therein The third tryall of the Diuels property in miracles was the seducing of mens hearts from God vnto himselfe which in our supposed miracle may be necessarily concluded For if the miracle it selfe be vpon good grounds before alleaged rightfully deemed to bee of the Diuell it must necessarily follow that whatsoeuer esteeme or reputation is giuen