famous Oracle of Delphos the Oake of Dodona the statue of Memnon Petrus Gregorius Tholosanus in his Syntagmaiuris reciteth this history concerning certaine statues at Alexandria that they did fall vnto the ground sodainly 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 It is reported by Iohn de Serres the French Chronicler that the late renowmed King of France Henry the 4. being in his hunting sports a Diuell or Spirit presented vnto the Kings eares 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 sodainely 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 maners 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 young man who vpon contracts agreed betweene the Diuell and himselfe deliuered vnto the Diuel 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 fire-bals that the vault 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 In 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 classical Author can auoide the common mention of fained gods * and goddesses 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 maners shapes gestures and places which they vsed as* Fauni Satyri Nymphae Empusa Lemures 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 knowne and familiarly by the outward senses discerned and distinguished cannot bee denied by the seuerall descriptions of their maners 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 proued 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 answere there-from 1. Sam. 28. 8 were not then his eyes and eares those two outward senses certaine witnesses of her Sorcerie Behold also the Sorcerers of Egypt Did not Pharaoh see 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 mightie ship by a smal 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 mightie 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 liking thereof expressed by her voluntarie action of vndertaking 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 and contract with that power and nature superiour vnto her owne which is vndoubtedly Sorcery and Witch-craft Tuccia also a vestall Virgin is reported by mumbling of a certaine prayer to keepe water within a siue or a riddle as witnesseth not onely Pliny but euen Tertullian Camerarius maketh mention of a man who armed onely with certaine charmes would vndertake to receiue vpon his body without harme bullets or shot out of the fiery cannon He maketh also mention of another who would vndertake to lay his hand vpon the mouth of the like instrument euen when the fire was alreadie giuen and thereby cause the flame appearing in the mouth therof together with the shot there to stay It is credibly written
is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale and plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so faire forth be contented to pursue the try all and iust way of their Discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason Sense and artificiall coniecture prudence art sagacitie and subtiltie of vnderstanding deriued from thence vnto what other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and waies of discouerie must be likewise more then ordinary and supernaturall Hereto is truely answered that since the nature power of Spirits is vnknowne vnto man as things supernaturall and can be and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely trascending his Nature otherwise then obseruing how far it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and natural and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft-times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer Let men then be perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this only warranted true way to seeke the discouery to finde the footing path and steppings of Witchcraft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may be here demanded whether Almightie God doth not extraordinarily and miraculously at some time discouer this so abominable sin of Witch-craft aswell as by ordinarie meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can be no other ordinarie tryall of Witch-craft then that which is common vnto all other detections of truth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probabilitie raised from both CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouerie and inuestigation it will be needfull to distinguish who is the true Author cause immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or Spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and an vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference of knowledge in Spirits beyond the power and nature of man so may be said from the same reason of the difference of the workes of Spirits farre inlarging and extending their vertue and power beyond the power and force of men The workes of men are confined within the power and nature of these sublunarie bodies vnto which they are annexed and tyed The works of Spirits are limited to no corporall substance or body but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world as the Diuell dorh witnesse of himselfe Iob 1. verse 7. and are not tyed vnto any particular place but rule generally therein and in all places by the permission of God as is euident Ephe. 2. ver 2. where the Diuell is called the Prince that ruleth in the ayre euen the Spirit that now worketh in the children of disobedience and likewise Ephes. 6. verse 12. where he is called the Prince of darknesse of this world From these vndoubted grounds it is necessarily inferred that both all knowledge exceeding the knowledge of man must needes issue from the knowledge of Spirits and also that all works exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirts It may now be demaunded how the works of good Spirits shall be knowne and distinguished from the works of euill Spirits and diuels since both their workes proceede from the same nature substance and spirituall essence common vnto them both This shall appeare by the consideration of the orders and sorts of good Spirits expressed in holy Scripture and their properties beside which all other are necessarily euill and therefore diuels like vnto whom likewise by iust consequent must be their workes
Witches and Sorcerers it seemeth in reason a thing whereunto the Diuell is not vnable First for that it appeareth within the power of a Spirit by the history of the Prophet Habacue whom the Angel carried by the hayre of the head out of Iudea into Babylon The naturall faculties and properties of a Spirit giuen in their creation and by their essentiall formes vnited vnto them the Diuell doth participate with all other Spirits whatsoeuer though in his fall from heauen he lost their true happinesse and perfect fruition in the face and fauour of GOD his Creator Secondly for that there are vndoubted examples in holy Scripture of the diuels power in the locall translation not onely of bodies inanimate as fire windes tempests houses as is apparent on the history of Iob and of animate bodies also or bodies of brute creatures as is euident in the herds of swine which he carried headlong into the Sea but likewise of the bodies of men as is cleere in the Gospel where it is said that the Diuell did cast the bodies of the possessed into the middest of the people If the Diuel could cast or carrie their bodies the distance there expressed whatsoeuer or how little so euer it was it doth manifestly proue his power in the locall motion of mens bodies although the full extent of his power therein bee not necessarily thence collected Concerning the taking the body of our Sauiour and setting it vpon a pinacle of the Temple I will not vrge but doe conclude vpon my former reasons sufficiently and necessarily that the Diuell where God himselfe doth not countermaund or prohibite him hath power to dispose and transport our naturall bodies I will not cite a multitude of Authors herein and from them borrow needlesse examples As some may bee true so I doe not beleeue all and very few I wish trusted where the proofe doth not manifestly exceede all exception I conclude that it is possible that sometimes the supernaturall power of the Diuell in this kinde as in other before mentioned may appeare vnto outward sense manifest and the Witch or Sorcerer be found a voluntarie wihth him And as is said of this kinde so may be said of many more besides those before mentioned Concerning the manifest supernaturall workes done by Charmers who is ignorant To omit the histories of Medea Circe those old famous Hags who were seene by charmes immediately to cause graine to wither vpon the ground the current of waters to stand still the streame to runne backe against the course tempests raine thunder windes to rise and fall at their word and command for an assured testimonie of the true and reall harmes which Charmers manifestly vnto outward view and sense did vnto the ancient world is as yet extant so many hundreths of yeares the Law of the twelue Romane Tables wherein was a Decree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers Alienas Segetes ne incantato saith the Law Alienas Segetes in-cantando ne pellexeris that is Let no man charme his neighbours graine Let no man by charmes and Incantations carry away or transport anothers graine There are many other true reports and records of other wonderfull works and supernaturall feates all alike offered vnto the outward sence Their enumeration or citation is not further needfull It is sufficient whatsoeuer or how many soeuer they be that they are workes supernaturall that they are manifest to sense that they are of the Diuell and that the Witch or Sorcerer doth manifest his guilt therein by voluntary presenting himselfe therein by manifest vndertaking any part or office in the performance or by promising and according to promise causing to come to passe The reason is infallible He that doth vndertake voluntarily doth present himselfe and doth promise and according to promise cause to be performed that which is in anothers power and impossible vnto himselfe doth thereby necessarily and vnanswerably prooue himselfe to haue an interest a power a contract with that other which for any man to haue with the Diuell is society with Diuels which is Witch-craft and Sorcerie And thus hath been declared how the supernaturall workes of the Diuell and Sorcerers may bee manifest to the outward sense and the true testimony thereof An obiection here may be made that many of the former workes may seeme manifest to the sense which indeed and truth are deceits of the imagination and illusion and therefore there can be no such certainty vnto the outward sense It is truly answered He that wanteth so much true iudgement as to distinguish when he doth see a certain true obiect offered vnto his sight from without and when he is incountred only with a resemblance thereof from within his fancie and imagination is diseased in body or mind or both and therfore is no competent Iudge or witnesse in these or any other weighty affaires For he that is in health of body and in the outward organes instruments of sense and sound in his reason iudgment vnderstanding though somtime the fogge and mist of deceiued sense or fancy ouershadow the brightnes of true vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it will recouer his light and true splendor againe and truth wil shine more excellently in the end out of that darkenesse This is very liuely seene in the example of S. Peter Acts 12. verse 10. 12. who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was really deliuered out of prison by an Angel of God If men could not certainely discerne betweene that which they do really see and that they falsely imagine in visions dreames and fancie then were the life of man most miserable there could be no certainty of truth no excelling in knowledge or vnderstanding All men should be a like vnable to distinguish whether we liue in dreames only or in wakefull deed But the certain knowledge which God hath giuen vnto mankind in so infinite kindes and measures doth proue the eminence of reason and vnderstanding aboue the intanglements and depression of sense and fancie There remaineth as yet another doubt which is how those things which before were mentioned to be spirituall supernaturall can be subiect in reason vnto outward sense or be knowne thereby howsoeuer by the former examples it doth so seeme It is true that a Spirit and a Spirituall work simply in it selfe in the owne nature and substance cannot be seene by any bodily eyes or be deprehended by any outward sense Notwithstanding as they doe mixe themselues with bodily substances which are subiect to sense by accident Spirits and spirituall operations are eertainely tryed and discouered euen vnto sense For how is it
possible that a Spirit should mixe it selfe in corporall things but the discrepant nature thereof and mighty difference must produce and beget some great apparent alteration which alteration being beyond the wonted nature of the one doth proue another superiour nature in the other For illustration hereof let vs borrow an instance from one of the forenamed manifest Sorceries Water is turned into bloud by a Spirituall power They eye doth manifestly see the water and as apparently after see the bloud and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceed from an inuisible power which appearing in visible bodies is by them apart seene and doth detect an inuisible Author because an immediate effect manifested to sense doth necessarily in nature proue the immediate cause though hidden and vnknowne to sense That inuisible and spirituall things may by those things which are visible and bodily be conceiued and discerned the holy Scripture doth witnesse in these words of S. Paul Rom. 1. verse 20. The inuisible things of God sayth he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demaunded since it is the propertie of the Diuel in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeuour to countereit imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacity of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous works of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper works and acts of the Diuel and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all cteated power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods myracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of myracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of myracles from GOD S. Paul doth witnesse and teach 1. Cor. chap. 12. vers 4 5 6 7. Now there are saith hee diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any myracles proceed from God as Author they are dispensed by men sanctified by God and who can and are able to proue iustifie their warrant from God as also that these men of God do solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all myracles doe stand ot fall and are approued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunta Deo That is the word of God doth establish confirme the truth of myracles and myracles ratifie and confirme the authoritie and truth of the word For many haue done myracles by the power of the diuel but their doctrine was corrupt not found and therefore their myracles were not of God Wheresoeuer therefore myracles or supernaturall works shall dare to shew their heads not contained within those limits or compasse that is neither proued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therin vnto Iustice and all religious ministers and seruants of God and Iustice in the most strict and seuere extent of Lawe And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote frō the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted general notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almightie God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truely First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath been vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true First and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. chap. 28. verse 15. God is departed from me saith he vnto the vision of Samuel raised by
of Henry the 4. And M r. Fox in the life of Martin Luther doth make mention of a young man who deliuered a bond vnto the Diuell vpon certaine conditions which bond was written with the young mans owne bloud 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 effectual vertue vnto their decreed Diuelish works by hanging caracters or papers about the neck as Pliny 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 Holingshed 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 yeare of Queene ELIZABETH a figure-flinger as hee termeth him being suspected as a Coniurer or Witch sodainely dying there was found about him besides bookes of coniuration other Sorcerous papers or Caracters 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 proued against some late famous Witches of Yorke-shire and Lancaster by the testimonies beyond exception of witnesses not only 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 Saint Ierome testifieth in vita Hilarij concerning a Priest of Aesculapius at Memphis Some practise Witch-craft by touching with the hand or finger only as Biniuenius sayth 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 Theocratus 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 witnesseth 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 seeemeth 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 hee is sometimes contented to accept the parings of nailes as Serres frō the confession of certain French Witches doth report Some Authors write that some sorts of Sorcerers are obserued to fasten vpō men their Magicall mischieuous effects works by conueying or deliuering vnto the persons whom they meane to assault meates or drinkes or other such like as is euident by the generally 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 Ciuitaete Dei making mention of a woman who bewitched others by deliuering onely a piece of cheese Some of our late Countrimen 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 Proteus is able to change and metamorphise his rites ceremonies and superstitions into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes Concerning all the former mentioned although it bee 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 charms spels 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 estimation it may be approued 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 approued precedence of a manifest worke of Sorcery consenting that there I say it ought to be sufficient vncontroled matter or occasion of iust suspicion presumption against the particular in whom they are by iust witnesses free from exception detected and palpably known practised exercised As we haue now briefly recited and called to mind some sorts of such ceremonies rites superstitions manners instruments and gestures as are annexed vnto that kinde of Sorcerie or Witch-craft which consisteth in action So let vs also recite some other sorts of ceremonies rites and superstitions which belong vnto that kinde of Sorcery which is conuersant in diuinations reuelations of things hidden predictions and prophecies Diuinations according to nature or art as Cicero distinguisheth in his first booke de Diuinatione we doe not intend or purpose but that diuinatiō which the same Author in the same place doth refer into a power aboue man which hee there termeth the power of the gods between whom and diuination the Stoicks make this reciprocation Si sit Diuinatio Dij sunt si Dij sint est Diuinatio that is if there be right diuination or prediction of things to come not contained in Art or Nature certainly that diuination is of the Gods as reciprocally where there are Gods there is diuination Here wee see playnely not onely the antiquity but the direct originall of diuinations and that they do manifestly deriue themselues from Idol gods from Infidels from Idolaters This is further euident likewise by the generall current and report of all histories euen from the first beginning and foundation of Rome by Romulus as through all ancient writings and writers
the one reciprocally discouering the other All good Spirits are either Angels and Messengers of God specially sent with his holy embassage to special holy men for special holy ends as was the Seraphin sent vnto Isaia the 6. Chapter verse 6. and as were the Angels vnto the Shepheards when our Sauiour was borne or as where the Angels which were sent vnto the Patriarkes of olde or els tuteler Angels ordinarily commanded to guide protect and defend the Elect and chosen children of God as is manifest both by the testimony of our Sauiour Matth. 18. vers 10. See that you despise not sayth our blessed Sauiour one of these little ones For I say vnto you that in heauen there Angels alway behold the face of my Father which is in heauen And by that Text also Heb. 1. vers 14. Are they not all ministring Spirits sayth the Apostle speaking of Angels sent forth to minister for their sakes who shall be heires of saluation Beside these orders of good and holy Spirits neither hath the holy Scripture neither hath the light of reason or nature or obseruation knowne or discouered any other All the workes likewise and employments of these good Spirits are all and euer obserued to be like themselues holy good freely seruing and ministring vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal. 103. verse 20. Praise ye the Lord sayth the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending solely to the execution of his will and thirdly are not contained in one of the foure first mentioned offices and administrations of Spirits they are all certainly and assuredly to be suspected as works of diuels and euill spirits whom God doth permit as sayth S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and prooue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that wee consider their kinds which are two The first kind is of such supernatural works as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent works are truely essentially and immediately from the diuels also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall worke it selfe but mans contract and combination therein with the diuell his consent and allowance thereof that doth make it his and him a Witch a Sorcerer which is a contracter with the diuel Now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected some by Reason some by Sense CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernatural workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speech and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch D r Willet Likewise was not the diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Iobs sheepe truly visible The Messenger escaping to bring the tydings doth witnesse it Was not the power of the diuell seene at such time as in the Gospell hee carryed whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voyce of a Spirit heard and distinguished when the diuell in so fearefull and marueilous manner cryed out in the possessed Math. 8. Mark 5. Luke 8 Did not the people behold the miraculous force of the diuell casting the possessed into the middest of them Luke 4. verse 33 34 35 Did not the people heare and behold a foule Spirit crying aloud and in an admirable power and manner comming out of the possessed Marke 1. 24 25 26 27 All these were workes supernaturall of the diuel and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherin therfore the diuel alone was sole Agent But it may be obiected that these examples out of the holy Scriptures are recorded as things specially seene or noted in some speciall ages and times which after times and other ages do not or cannot affoord The contrary is manifest by the faithfull histories and true reports of Ethnicke writers who liuing in distant ages doe not differ in the true consent harmony of the same report concerning the same things as they haue succeeded in their seuerall ages It is not incredible but certain vnto any common Reader what diuers authors of approued faith and credit in seuerall ages haue written how the diuell not onely out of the bodies and seuerall parts a part of the bodies of men haue vttered words and spoken with the voice of men euen as in the Gospell hee did out of the possessed but also out of trees caues of earth images and statues The first is euident by the generall report from one succeeding age vnto another concerning the Pythons Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui and the like The second was neuer hid many hundreth of yeares for many ages long before the birth of our blessed Sauiour as is apparent by the
the Diuell and answereth me no more neither by Prophets neither by dreames therfore haue I called thee that thou maist tell mee what I should doe Here is a manifest graunt of knowledge in Spirits aboue men Secondly reason doth hence collect that all Spirits that doe suffer themselues to be enquired at are euill Spirits and therefore Diuels because Almightie God hath here expressely forbidden the enquiring at any other Spirit beside himselfe and therefore good and holy Spirits will not nor can not disobey the commandement of God nor countenance or assist men in so doing Thirdly reason doth necessarily hence conclude that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man are Sorcerers Witches and Southsayers The consequence and inference of this reason is iust for that to promise those things or to vndertake those things which are out of their owne knowledge and solely and properly in the knowledge of Spirits and Diuels doth manifestly proue in the performance their interest societie and contract with Spirits and Diuels which is Sorcery and Witch-craft It may bee here obiected that there are some men who affect to be resorted vnto and to bee enquired at in things supposed hidden from the knowledge of man and to be reputed able vnto such Reuelations though haply they practise to deceiue vnder the colour or pretence of such abilitie It is iustly hereto answered that this their presumption ought to be seuerely enquired into whether it doe taste of ought that is diabolicall of the Diuell or supernaturall and if nothing so doe yet in this grand cause of God himselfe the religious iealousie of the prudent Magistrate ought to punish their presumption which dare affect to vndertake the name or note of a sinne so odious and abominable vnto Almightie God Let vs for better impression againe repeate and iterate those things which were collected out of the propounded text First that there is knowledge in Spirits of things hidden and separated from the knowledge of man Secondly that such Spirits as are enquired at and doe reueale such knowledge vnto man are Diuels Thirdly that men which doe practise to be enquired at for such supposed Reuelations ought not onely to be iustly suspected and inquired into but that if they be found therewithall to know and reueale those things which are indeed and really aboue and beyond the knowledge of man and are properly and onely in the power of Spirits that then this doth infallibly proue their interest power and societie with Diuels which is certaine and assured Sorcery and Witch-craft And thus hath reason drawne a demonstration out of the booke of God of a certaine Witch and manifest Sorcerer Let vs now exercise our selues in the consideration examination and tryall of some particulars herein Who hath not heard of the name and mention of that famous and renowmed British Wisard Merlin and of his high and great esteeme among Princes for his prophesies Vnto his fore-sight and predictions from many fore-going ages the successes and euents of diuers Princes affaires in their seuerall raignes haue been vsually by diuers times and histories referred For this cause Master Camden in the description of Caermarden-shire doth terme him the Tages of the Britans Speede in his tractate of the ancient Inhabitants of great Britane as also of the life of Aurelius Ambrosius and of the raigne of King Iohn and of Henry the fourth doth out of Malmesbury and others recite diuers accidents euents in seuerall succeeding ages vnto his oraculous and miraculous illuminations ascribed to haue beene foreseene foretold and knowne If there be truth in those Oracles and ancient fore-seeing Reuelations they doe necessarily inferre the assistance of a power farre superiour vnto all the power of man Therefore whosoeuer doth finde them true must conclude their Author a Witch or Sorcerer Neither hath the generall reception or opinion of Authors been here-from different who haue published him the sonne of an Incubus or the sonne of a Witch begotten by the Diuell As it is said of this ancient time-noted and age-viewed Sorcerer so may be testified of many other What shall wee iudge of that infamous woman among the French called Ioane of Arc by others Ioane Pucell de Dieu Iohn de Serres the French historian doth report that shee had many miraculous Reuelations whereof the King then Charles the seuenth and all his armie and men of warre were open wondring witnesses and in those reuelations for the most part there was found no lesse wondrous truth then true wonder By her sole incouragement and stout assurance of successe built vpon miraculous reuelations the French prosperously incountred the victorious English in France at seuerall times and against all humane reason recouered their in reason-vnrecouerable and most desperate standing euen neere vnto the pit of vtter downefall with more then vnspeakeable amazement and terrour vnto the sodainely confounded English Notwithstanding at length shee was taken prisoner by the English executed and burnt for her Witch-craft What shall wee say or iudge of other the like Authors and broachers of supernaturall reuelations and predictions in other times The fore-mentioned Historian reporteth that a Wisard foretold Duke Biron of his death and that he should dye by the backe blow of a Burguignon who afterward proued his Executioner being that Countrey man Melancton ont of Carion doth recite the mention of a woman of the order of the Druides among the Tungri who foretold Dioclesian that hee should be Emperour of Rome when he had first killed a Boare which prooued afterward one Aper then an Vsurper which in the Latine tongue signifieth a Boare Suetonius writeth of a Diuinour who loug before was able to make knowne the death and the manner of the death and murder of Iulius Caesar. Philippe de Commines in his 8. Book Chap. 19. doth make mention of one Frier Hierome and of his many admirable reuelations predictions concerning the affaires of the king of France which as from the Friers owne mouth he himselfe did oft heare so with his owne eyes he did witnesse and behold their issue true It was disputed whether in these transcendent reuelations the Frier were a man of God or no and it is doubtfully there concluded In these like reuelations and prophecies reason cannot deny but must acknowledge the manifest impression and stampe of more then humane Science or demonstration If we desire or affect more specially to viewe what our owne Histories at home afford who can deny him a Wisard or Witch who as M r. Speede and others testifie in the reigne of Richard the Vsurper foretold that vpon the same stone where hee dashed his spurre riding toward Bosworth fielde he should dash his head in his returne which proued accordingly true when being slaine in battell he was carryed naked out of the field and his head hanging low by the horse side behinde his bearer did smite vpon the same stone
Spirit and inioyning the free libertie of his will not depraued or corrupted by illusions or diseases shall with consent or allowance thereof entertaine commerce conference or assistance of Spirits vnto that purpose such reuelations I say wheresoeuer truely and duely detected doe demonstratiuely and infallibly point ou a Witch or Sorcerer Although therefore the possessed or obsessed are iustly acquite in their reuelations and prophecies because transmitted or sent vnrequired and vnknowingly vnto them yet cannot the Witch or Sorcerer bee any thing at all aduantaged or cleared in his reuelations which are euer detected to be both by him affected as is proued by his mercinarie sale therof and also fore-thought and premeditate as is euident by his promised and couenanted vndertaking thereof according to conditions or agreement All obiections therefore doubts and impediments remoued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe the proofe and touchstone whereof hath been before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations I say whatsoeuer not excepted nor included in one of these are vndoubtedly issuing from Witches and Sorcerers and are certaine and demonstratiue proofes and euidences of Witchcraft and Sorcery in whom they are originally first detected And thus how Reason doth cull and draw forth a Witch or Sorcerer hath euidently beene cleared and declared CHAP. VIII Of diuers kindes and manners wherein Soreerers and Witches receiue knowledge from Spirits AS Almightie God hath out of the Text before mentioned Isaiah 8. in generall made euident who is infallibly a Witch or Sorcerer so hath he in other places of Scripture manifested some of their seuerall kindes according to the different shapes and formes in which they do enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none be found amongst you that vseth Witchcraft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the special or particular shapes in which they shrowde themselues Let none bee found among you saith the Prophet that vseth witch-craft and immediatly after doth adde those particular formes in which they enquire A regarder of times a marker of the flying of fowles a Charmer a Soothsayer or that asketh counsell of the dead As therefore before we proued that the infallible true note of a Witch in generall and in common vnto all Witches and Sorcerers of what kinde so euer is to bee enquired at in things hidden from men as is likewise by those words of Saul apparent Sam. 1. chap. 28. verse 7. Seeke mee a woman that hath a familiar Spirit that I may goe to her and aske of her so here in this text are reckoned vp some of their seuerall shapes by which in true sound reason and the due consequent thereof we may consider and collect many other though not here numbred or mentioned For since the common and inseparable signe or marke of Witches is certainely made knowne to bee the practice of reuealing vnto men that enquire those things which are hidden from men and onely reuealed by Spirits it followeth by necessarie consequent that not onely those which are here specially nominated in that shape of marking of the flying of fowles or of charming or of raising the dead but all other whatsoeuer in what other shape so euer that is hath or can be deuised that shall bee found to practise or vndertake to be enquired at and to giue answere and reuelation of things separated from the knowledge of man and which God hath hidden from men and therfore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kindes here named are according to the generall note of a Witch to be iudged Witches and Sorcerers For as the holy Scripture hath nominated and pointed out vnto vs some few kindes as a light onely vnto all the rest so may common experience by these bring others vnto our view and all ages haue vpon the records of time and history left vnto succeeding posteritie many memorable and famous Witches not onely in these shapes and formes shrowded which are here mention but in many other Besides those kindes therefore which here the holy Scripture hath nominated let vs take a short view of some other which are in other shapes found since all are in their cōmon kinde and nature the same It is no strange thing that in the shape and vnder the pretense of Astrologie some men haue hidden sorcerous practice and performing vnder the colour thereof such things as were onely in the power of Spirits haue thereby cleerely manifested that they deriued and borrowed them of Spirits Saxo Grammaticus in his historie de rebus Danicis doth make mention of a sort of Wisards who would vndertake for gaine to foretell the certaine state and constitution of weather to come so assuredly that they would vsually sell vnto Marchants prosperous and fortunate windes when by aduerse and opposite gales they were deteyned from their intended voyage This kinde of Sorcerer may very rightly be referred vnto that which in the 18. Deut. vers 10. is noted by a regarder of times which perhaps may also not vnaptly be vnderstood a Magicall Astrologer His performance aboue the nature and power of his Art of that which is onely in the power of a Spirit doth both detect the Diuel to be chiefe Author of the works and the other to be also guilty to the worke That the professors of Astrologie haue in former ages vnto Astrologie ioyned this diuelish skill and custome as also other kindes of Diabolicall Diuinations plainely doth appeare First by the word of God Daniel 2. verse 2. wherewith the Astrologers the Caldeans Magicians Sorcerers and Enchanters are conioyned Secondly it doth appeare by the Lawes which by the Romane Emperours were prouided against them iointly together with Caldeans Magicians and Southsayers The words of one ancient Law are Nemo Aruspicem consulat aut Mathematicum nemo Ariolum Caldeum Magum that is let it bee enacted or ordered that no man aske counsell of a Southsayer a Mathematician an Astrologer a Caldean a Magician Dion in the 27. booke of History doth make mention of Astrologers who by diuelish skill practised and vsed to send the Diuell to present dreames vnto men in their sleep for which cause Tiberius the Emperor reuenged himselfe vpon such Astrologers though otherwise himselfe a great friend and louer of Astrologie Sir Christopher Heydon in his defence of iudiciall Astrologie doth out of Osiander recite this distinction of Astrologie Astrologia pura quae nihil
some men suppose it should be of God is for that the water is an element which is vsed in Baptisme and therefore by the myraculous extraordinary power of God doth reiect and refuse those who haue renounced their vowe and promise thereby made vnto God of which sort are Witches If this reason be sound and good why should not Bread and Wine being elements in that Sacrament of the Eucharist be likewise noted and obserued to turne backe or flye away from the throates mouthes and teeth of Witches and why if for the former reason the water being an element in the Sacrament of couenant made with God in the first initiation into the faith doe for that cause refuse to receiue Witches into her bosome and thereby giue an infallible proofe of a Witch Why I say should not by the same reason Bread and Wine being elements in the Sacrament of confirmation and growth of faith refuse and fly from those much more whose faith and promise made vnto God in riper and more vnderstanding yeares is by them renounced And why for that cause should not Bread and Wine become as infallible markes and testimonies vnto the detection of Witches If the reason be good in the first it must necessarily be the same in the second and if it fayle in the second it cannot be good or sound in the first Neither doth it or can it stand with any good reason at all that because so small part of the element of water is set apart vnto that religious seruice in the Sacrament therefore the whole element of water or all other waters must thereby obtaine any generall common propertie aboue the kinde or nature Neither is it as yet agreed or concluded generally among the most learned and reuerend Diuines whether that small part of water which in particular is set apart or vsed in the Sacrament doth thereby receiue any manifest alteration at all in substance essence nature or quality If then that part of the element of water it selfe which is hallowed into that holy vse be not manifested or apparantly proued to be therby indowed with any vertue much lesse can it communicate any vertue vnto other waters which did not participate therwith in the same religious seruice Except then there may be proued by this religious vse of water some more endowment of sense or religion therein then is in other elements why should it more fly from a Witch then the fire then the ayre then the earth The fire doth warme them the ayre flyeth not from them but giueth them breathing the earth refuseth not to beare them to feede them to bury them Why then should the water alone runne away or flye from them It may bee answered that it is a miracle whereof therefore there neither can nor ought reason in nature to be demaunded or giuen If it be a miracle it is either a true miracle which onely and solely doth exceede the power of any created nature or is a seeming miracle by the power of the Diuell working effects in respect of mans reason nature and power supernaturall and impossible notwithstanding confined and limited within the generall rule reason and power of vniuersall nature which he cannot exceed or transcend being a finite creature and no infinite Creator Miracles of the first kinde are raising from the dead the sonne of the widdow of Sarepta by Elias 3. of the kings 17. the diuiding the water of Iorden with Elias cloake 4. of the Kings 2. the curing of the sicke by S. Pauls handkercher Act. 5. 19. the raising Lazarus by our blessed Sauiour and the like Miracles of the second kinde are all the workes of the Enchanters of Aegypt Exod. 7. which were onely diuellish sleights cunning imitations counterfets and Diabolicall resemblances and shadowes of the true myracles wrought by Almightie God in the hand of his seruant Moses If this myracle or this miraculous detection of Witches by water be of this later kinde it is of the Diuell and is not to be esteemed or named where the Name of God is feared or called vpon For although the cunning fraude of the Diuell aboue and beyond all capacitie of the weake sense and vnderstanding of man doe so liuely oft-times cast before our eyes the outward shape and similitude of the myracles of God that man is not able easily to distinguish them or at first sight to put a true difference yet must men studiously and circumspectly bee 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 myracles 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 myracle 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 later dayes and times the Diuell and the great Whore of Babylon shall with great signes wonders and myracles seduce and deceiue the last ages and people of the world For this cause saith Saint Augustine tract 13. vpon the Gospell of Saint Iohn Miraculis decipi non debemus that is he that doth myracles is nothing if they bee not done in vnity and truth Since then myracles 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 myracle in the tryall and detection of Witches Petrus Gregorius Tholosanus in his Syniagma iuris lib. 2. cap. 12. in a tractate concerning the relicks and Monuments of Saints together with myracles doth giue very honest sound and substantiall direction First that all credited myracles be found and allowed by religious lawes 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 myracles 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 practice 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 there deteine them for their owne vaine and foolish lusts without sense or care of