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
the meane season my deuoted heart shal deuoutly pray vnto Almightie God for your Lordships long life the multiplication of many happy dayes redoubled honour in your seruice of God your King and Countrey and after this life that life which euer lasteth Your Lordships in the most humble desire and tender of his deuotions seruice and obseruance IOHN COTTA TO THE READER INgenious Reader in this subiect of Witch-craft which I here present vnto thee thou art not ignorant what obscuritie difficultie difference contrarietie and contradiction hath among Authors and learned men in all ages arisen From the effusion of generall ignorance or superstitious blindnesse herein willing to withdraw the vulgar illusion I haue indeuoured demonstratiuely to declare what portion of certainety in such vncertainties God and Nature hath destined allowed It is not any worth either arrogated vnto my self or derogated from others but my studious desire and vehement affection in this particular together with some speciall experience paines vpon diuers occurrents occasions extraordinarily hapning that hath drawne me forth to offer my opinion as the widdowes mite more haply in good will and harty affection then in true valew or deserued esteeme If it may only giue occasion vnto a more exquisite pensell it is the heigth of my intention and a complete recompence of my indeuour For this cause and for common easie reading and apprehension I haue purposely auoided and discontinued the smooth thrid of a continued laboured stile and haue for the most part preferred and inserted a plaine texture of a more vulgar and carelesse phrase and word The enuious haply may cauill that a Physicion out of his owne supposed precincts should rush into sacred lists or enter vpon so high points of Diuinitie as by an vnauoidable intercurrence do necessarily insert themselues in this proposed subiect Diuinitie it selfe doth herein answere them In the theory of Theologie it is the duety and praise of euery man to bee without curiositie fruitfully exercised For as touching matter of Diuinitie as it falleth out or is incident in the discourse of this small Treatise I onely propound such reasons and considerations therein as in common are allowable and commendable in euery Christian man and therein I doe neither vsurpingly controule others nor controulingly conclude my selfe but willingly submit vnto the graue censure and dictature of the learned and reuerend Diuine If therefore good Reader I haue here published or communicated vnto thee ought thankes-worthy as it is by me freely intended vnto thee so let it not from me be vnfriendly extended by thee If I haue in ought erred let it be thy praise and goodnes to make thy vse thereof without abuse If thou hast formerly thought amisse and doest here reade that is more right bee not ashamed to acknowledge thy better knowledge If thou list not to know then know that truth shall iudge thee and iustifie her selef without thee Thy well-willing friend IOHN COTTA THE TRIALL OF WITCH-CRAFT Shewing the true and right Method of the Discouerie CHAP. I. Of naturall knowledge and how it is solely acquired either by Sense or Reason or by artificiall and prudent coniectation AS there is one onely Infinite which hath created all things finite so is there one onely finite most neerly like vnto that Infinite which is wisedome and knowledge in men and Angels The knowledge which is giuen to Angels is onely knowne to God and Angels The knowledge which is giuen to man is knowne by man limited measured and confined It is therefore by the most wise Philosophers and fathers of former times and the Sages of later times and ages agreed by a generall consent and harmony of the same truth that all things which are allotted man to know or vnderstand are by two waies of instruments soly to be atchieued or hoped The first of these is the inward vnderstanding the second is the outward sense The vnderstanding hath knowledge diuers wayes First immediately by an inbred Idea and vnderstanding of certaine general notions common vnto all men and in them and with them born This though intellectuall may be in some sort assimulated vnto that naturall instinct in bruit creatures by which when they come first into the world yet immediatly by the direction of Nature they refuse and flie from that which is euill and harmefull and seek and know that which is needfull vnto their life and preseruation Secondly the vnderstanding hath knowledge by ratiocination by the discourse and vse of reason By this ratiocination we do in many things gaine a certainty of knowledge in othersome a probability and likelihood onely of certainty yet oft-times in a very great neerenesse and affinity with certainty Knowledge likewise commeth by the outward senses which do certainly and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects where the faculty is found and the instruments of sense and the outward meanes of conueyance are rightly disposed Among these fiue senses the sight and hearing the eye and eare are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge Besides these wayes of knowledge namely the inward and the outward sense there neuer was nor euer can be enumeration of any other For this cause the Philosophers haue diuided all things that are incident vnto mankinde to know or vnderstand either vnto such things as immediatly in their very first thought or mention do proue themselues and at the first cōsideration or sight are euident vnto all men or such as are directly inferred and necessarily proued by other propositions or such as by prudent gesse onely and likely coniecture giue a faire probability of truth and certainty Such things as immediatly proue themselues and are vndoubted in their first view are subiect either to the sense onely or vnto the vnderstanding onely Such things as are only proper to the sense and thereto immediatly and properly subiect are things seene heard touched tasted smelt as colours figures lineaments sounds musike hardnesse softnesse drinesse moisture roughnesse smoothnesse sowre sweete diuersity of odours and the like in which without the vse of the fiue senses men cannot be sensible or know any thing in this inferiour world vnder the heauens Such things as are subiect vnto the vnderstanding onely and not vnto the sense and immediatly proue themselues are generall notions and receptions inseparably fixed in the vnderstanding of all men Of this kind are these positions in Philosophie All things that are made haue their matter out of which they were made haue their speciall formes and difference by which they are apart that they are and lastly to that being which they are are risen from that which they were not Likewise these positions in Logicke Euery proposition is true or false affirmatiue or negatiue and extendeth generally vnto all vnder the same kinde or to some particulars or to a singular or is indefinite Likewise in Arithmaticke these One is no number
being fearefull and terrible accidents and afflictions vnto the body yet for the most part are neuer detected because they haue not onely no proper true certaine likely but no possible meanes or way of indication or notice at all in any reason or vnderstanding of humane Art or Science without which the most exquisite and Scientifical Clarkes are altogether disabled and must necessarily be ignorant Thus hath been at large manifested that nothing can bee vnto the Physician in his Art and Science knowne which either by outward sense or inward is not apparent or by likely and artificiall coniecture from both is not detected or discerned The like might be vrged concerning the trials of lawe and iustice and inquisitions of offences and errors against the law which are the diseases of a Common-weale as the former of the body of man Many offences against the law are apparent vnto the outward sense as sight or hearing and therefore being witnessed by hearers or beholders are without doubt or difficulty immediately dispatched sentensed and adiudged Many also are euident to reason which therefore are held and reputed inuincibly and infallibly to to conuince Many offences also there are neither manifest to sense nor euident to reason against which onely likelihood and presumptions doe arise in iudgement whereby notwithstanding through narrow search and sifting strict examination circumspect and curious view of euery circumstance together with euery materiall moment and oddes thorowly and vnto the depth and bottome by subtil disquisition fadomed the learned prudent and discerning Iudge doth oft detect and bring vnto light many hidden intestine and secret mischiefes which vnsensibly and vnobseruedly would otherwise oppresse and subuert the Common-weale When by none of these wayes of extrication the truth can possibly be gained the wise and vpright Iudge vnto necessity in want of due warrant vnto iust proceeding doth with patience and sobriety submit For this cause as may bee seene vpon records many cases iustly necessarily and vnauoidably stand perpetually inscrutable vndecided and neuer determined as certaine proofes and euidences of the limitation and annihilation of mans knowledge in many things of this life Almighty God oft-times decreeing to hide some truth from the sight of man and detaining it in his owne secret will and pleasure CHAP. III. Whether Witch-craft haue any other wayes or meanes of inuestigation then these before mentioned and what is the true inuestigation IT hath been at large before declared how God and Nature haue limited and confined all knowledge of man within certaine waies and bounds out of which and beyond which it cannot passe as also for that cause that no iustifiable Art or true Science whatsoeuer doth or can exceede those restraints There haue been also diuers examples produced of the necessity of mans ignorance in the impossibility of much knowledge and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature It remaineth now to enquire concerning one particular subiect of Witch-craft whether in the cōmon way of all other detections of truths it ought likewise consist orwhether by it selfe it haue other priuiledges beyond all other trials If reason be the sole eye and light of naturall vnderstanding which God hath giuen vnto reasonable man as is before proued If without it can be no naturall knowledge no Art no Science no discouery If lawe among all people and nations be so iust in all things as to do or allow nothing against true reason in which consisteth right If God himselfe and all flourishing Common-weales haue tyed men and lawes and the decision by them of all doubts questions and controuersies either vnto right proofe euidence and allegation according vnto reason or at least faire likelihood presumption and probabilitie and beyond these there neuer was is or can be any iust iudgement or triall How is it possible that man can attaine any knowledge of Witch-craft if not by those meanes by which only his nature is capable of whatsoeuer is allotted to be known thereto If this be infallibly true man must either by the former common wayes of knowledge and detection know likewise and detect Witch-craft or els bee altogether ignorant thereof whereof the contrary by daily experience is manifest It may bee and is obiected that it is a hard and difficult matter to detect Witch-craft by the former and ordinary courses as is oft seene and found apparent So is it likewise equally difficult and as hard by the same meanes oft-times for many a iust man to proue and cleere his opposed innocency and for many an iniuriously wronged wretch to proue his right to defend his goods yea life it selfe from violence notwithstanding this is no allowance vnto another way no reason or iustification of any vnwarranted way or way out of the way of Reason Iustice and Lawe be his burden neuer so importable or his iniury exceeding crueltie For if God had allowed vnto men alwaies smooth assured certaine and infallible wayes vnto the satisfaction of their wants and the accomplishment of their intentions desires without failing what would become of Religion Vertue and Wisedome Then should euery man be alike wise and men would be so confident in their own strength and power and so proud that they would forget God and neuer thinke of the Almighty If the meanes and waies vnto all knowledge and the information of our desires and affections did meet with no impediment no opposition no contradiction no casualty to intercept and all things should prosperously succeed vnto our means and endeuors there would neuer be any vse of Patience Temperance or dependance vpon the diuine prouidence and consequently little acknowledgement and lesse worship and adoration of our Creator who according to his wisedome good will and pleasure doth otherwise gouerne guide order and dispose all things For if vnto our supposed needfull ends vses and necessary desires were certaine and vncontrouled waies nothing impossible nothing denyed then were our lust a lawe and manin no power but in his owne in no awe in no lawe in no rule Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man and made his pride subiect to infinite creatures limits restraints coertions thereby to teach him true wisdome piety trust dependance worship and adoration of his all-restraining all-limiting vnlimited power Man therefore must thereby learne to be contented so to know as therewith to learne to know himselfe that is with his large portion his lot his manifold indowments his excellencie of Sense Reason Vnderstanding Prudence Art not to forget or spurne at their interdictions prohibitions and inioyned lists beyond which to desire to know is curiositie is folly Sapientia vera Nolle nimis sapere saith the Poet. It is true Wisedome not to be too wise that is not to know nor desire to know more then is allowed or needfull needful not in our desires but Gods Decree Here then let me intreat reasonable men not too much as
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
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
that sawe in the true miracles of Moses the substance of a Serpent by the true inseparable inherent shape sawe likewise the true image and picture of a Serpent in the false and seeming miracles of the Enchaunters of Egypt The testimony of the presentation of both vnto the eye is as true as truth it selfe because the word of truth hath sayd it That the Diuell is as powerfull as the most excellent Painter to represent any the most true and liuely likenesse of any creature is in reason cleare and hath beene also before proued Therefore a true testimony may be truly giuen and iustly accepted or taken of a liuely shape figure likenesse or proportion really presented by the Art of the Diuell vnto the eye All the doubt then remaining is to put a true difference between that which our imaginatiō doth represent vnto vs from within the brain and that which we see without by the outward sense This difference wil best appeare by an example Fernelius in his first book cap. 11. de Abd. rer caus doth make mention of a man who by the force of charms would coniure into a looking glasse certaine shapes or visions which there would either by writing or by liuely presentations so perfectly expresse and satisfie whatsoeuer he did demaund or commaund vnto them that easily and readily it might be distinguished and knowne by standers by This Fernelius doth report that he sawe himselfe What shall wee say herein Was this Diuelish practice a thing doubtfull Was it not manifest to many eyes diuersity of beholders and the iudicious view of a learned and discerning sight It therefore could not be a meere imagination but was a true outward obiect Those things which are meerly in imagination with those men whō diseases depriue not of their sense or reason are by right reason and true sense after a short time of their preualence easily detected to be imaginary but those things which are truly really and certainely seene remaine the same for euer after in their due reception of sense with vndoubted and vnchanged allowance of reason Hence it is that a man in a sleep or dream thogh for a short space he doth oft-times verily really and very feelingly as it were thinke himselfe in many actions and employments yet when he awaketh from sleep his sense and reason do tell him hee was but in a dreame Many sicke persons likewise vsually though waking dreame of things falsely imagined but the disease being gone and their sense and reason therefrom from recouered they then know and laugh at the fallacies of their imaginations By these short instances it is apparent that it is not a thing impossible but vsuall and familiar vnto all kinde of men that want not their common wits to distinguish betweene those things which are only in imagination and those which are reall and indeede From hence we may then truly conclude that against the acts of Sorcery and Witch-craft manifest to sense the due testimonies of vnderstanding discreete and iust men ought to bee no lesse equiualent then against any other open acts or crime whatsoeuer whereof the Witch of Endor may serue to shut vp and conclude all doubt for euer herein for an vnanswerable instance and proofe She acknowledgeth her guilt and crime might be made manifest vnto Saul in these words 1. Sam. 28. 9. Wherefore seekest thou to take me in a snare to cause me to dye Saul likewise himselfe doth grant vnto her the sufficiency of his testimony to cause her to dye vers 9. in these words As the Lord liueth no harme shall come vnto thee for this thing meaning by his testimony of her fact no harme should come vnto her But here may be obiected that it was not his testimony of her fact of raising the vision of Saul which the Witch did feare but his testimony of her confession of her selfe to be a Witch by promising to vndertake it The contrary is manifest by the Text verse 21. See thy hand-mayd hath obeyed thy voyce and I haue put my soule in thy hand and haue obeyed the word whch thou saydst vnto me And thus is the doubt concerning the sufficiency of testimonies and witnesse in case of Witch-craft satisfied It now remaineth as was promised and intended that we next view that light vnto the discouery of Witch-craft which artificiall coniecture probable reason and likely presumption do afford since what sense and reason haue made manifest is already declared CHAP. XII That Witches and Witch-craft may bee discouered by probable reason and presumption AS from things euident to sense and manifest to reason there issueth a certainety of vndoubted knowledge so in things that carry onely probabilitie diligence doth beget and produce verity and truth of opinion Hence it commeth to passe that he who truely knoweth and knowingly can distinguish and discerne the validitie nature difference and right vse of probabilities doth most seldome in his opinions mistake or erre Hence also it commeth to passe that according to seuerall measures and degrees of diligence study practice and exercise of iudging in probabilities men doe diuersly differ some excelling other in the merited stiles and attributes of subtiltie Policy Sagacity Exquisitenes It is true that in probabilitie is no perpetuall certainty notwithstanding he that warily and wisely weigheth it cannot in the vncertainty thereof but finde more certainty then in blinde and vnlikely casualtie then in rash attempts and prosecutions voide of counsell or likely reason For although sometimes those things which seeme most likely and probable doe happen to proue false yet doth nature and reason teach and inioyne vs rather to giue credit thereto experience doth manifest that the cause of deception therein for the most part doth consist in the weaknesse of mans iudging thereof aright For in iudging of probabilities are great odds some things onely seeme probable to such as are wise learned expert subtill some vnto the most exquisite Iudges alone some to euery vulgar some to the choise and best sort of Vulgars and not vnto all and in these differences doth necessarily breed much error and mistaking Notwithstanding the vertue and force of probabilitie it selfe simply doth not deceiue or vsually faile but as it is diuersly and differently conceiued by men that oft proueth false which seemed likely Vatem hune perhibemus optimum saith Cicero qui bene conijciet that is wee auouch and affirme that man to be the best Prophet or prognosticator of issues to come or happen who hath the power and skill of right and true coniecture which euer consisteth in the exquisite perpension of probable inducements What is among men more admired or more worthy to be admired then this art this skill this power Who doth not know what vse also what benefit doth arise thereby both vnto the true warrant and allowance of action and also vnto the maintenance and iustification of right opinion in counsels and deliberation As in all other faculties and
and apologies vnto particulars vrged These circumstances and the like though each alone and single may seeme of no moment or weight yet concurring together or aptly conferred they oft produce a worth from whence doth issue full and complete satisfaction Veri similiae singula suo pondere mouent coaceruata multùm proficiunt saith Cicero that is euery single circumstance hath his weight and vse but consenting and concurring together they do much aduantage Since then what vertue or power soeuer circumstances and presumptions doe vsually and generally vnfold in all other subiects or matters whatsoeuer the same equally and as largely reason doth here display and offer in this of Witch-craft why should not the like practice thereof herein also be vrged and found as likely and succesfull I do not commend or allow the vsuall rash foolish and fantasticall abuse of circumstances nor their wresting and forgoing nor the coniuration or raising vp of their likenesse and shadows without any substance or truth as is too common and vulgar out of meere fancy or defect of true iudgement without the due manifestation of a certaine crime first in this kinde assured But where all the former circumstances doe truly and really occurre or most of them or the most materiall amongst them with an apparant vncōtroled precedent euidence of an vndoubted art of Sorcery and are not indirectly wrested or guilefully extorted but directly proued and fairly produced and vrged what man inioying his common sense or reason can be ignorant what a large scope and faire fielde they do yeeld to sent to trace and chace the most hidden and secret guilt of Witches whatsoeuer out of their vtmost shifting most close couerts and subtill concealements I doe not affirme circumstances and presumptions simply in themselues sufficient to proue or condemne a Witch but what reasonable man will or can doubt or deny where first a manifest worke of Sorcery is with true iudgement discerned and knowne certainly perpetrate that the former circumstances and presumptions pointing vnto a particular doe giue sufficient warrant reason and matter of calling that particular into question and of inioyning vrging him vnto his purgation and iustification from those euill apparances whereby through the differencies iarres contrarieties and contradictions of the false faces and vizards of seeming truth because identity and vnity is properly and solely found with truth it selfe inuiolable and the same guiltinesse is oft vnable to finde a couert to hide it selfe but rubbed or galled vnto the quicke doth breake out and issue forth in his owne perfect and vndeceiuing likenesse It may be obiected that it doth commonly fall out and is so oft seene that the hearts of Witches are by the Diuell so possessed so hardned and sealed vp against all touch either of any conscience or the least sparke of the affections of men left in them that there is no possibility or hope of any preualence by the pressing of any presumptions or circumstances which they for the most part will answere with wilfull and peruerse silence This is and may be sometimes true yet is no sufficient reason why due proofe and tryall should not alwayes diligently be made herein since first experience it selfe doth witnesse a manifest benefit thereby secondly the like reasonable course and practice is knowne both vsuall fruitfull and effectuall in all other disquisitions and inquisitions whatsoeuer and thirdly the Diuell himselfe the Witches and Sorcerers great and graund Master though of farre fewer words then Witches as seldome speaking at all and abounding with farre more subtiltie and cunning yet is he not able by all his art or cunning alwayes to hide his owne workes but by presumptions and circumstances wise and vnderstanding hearts doe oft discerne and discouer them as is by dayly experience seene and testified and is confirmed by the proofe which all holy and godly men haue euer had thereof And to this purpose and for this cause the holy Scripture doth require Gods chosen children to sist and trie the Spirits whether they be of God or no that is whether they bee of his holy Spirit or of the euill spirit which is the Diuell Although therefore God for his owne secret decree or purpose do permit the Diuell sometimes to hide and shadow the guilt of his associates Witches and Sorcerers from the sight or deprehension of man and thereby sometimes frustrate mans iust endeuour and duty of their discouery yet doth hee not totally or altogether herein subiect or captiuate or abridge mans power or possibility of preualence euen against all the power and force of Diuels as oft-times our dullest senses cannot choose but witnesse Could the Diuell or their owne craft whatsoeuer deliuer the Sorcerers from destruction out of the hands of Saul who iustly destroyed them al out of the land of Israel 1. Sam. 18. verse 9. or out of the hands of Ioshua who according to lawe tooke away or abolished all that had familiar Spirits and Southsayers 2. Kings chap. 23. verse 24 The extirpation of these Southsayers by those Princes was commended of God and by his Lawe commanded Leuit. 20. 27. The same Lawe of God commaundeth that no man be iudged or put to death but by the mouth of two witnesses from whence it is necessarily collected that the workes of Sorcery are not alwayes hidden but oft-times so open that they may be manifestly noted otherwise how could they be testified which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund Neither is this Lawe of God any thing discrepant from the common equity of all lawes or from reason it selfe first for that many workes of Sorcery do immediately in their first view manifest themselues to the sense as is euident by the miraculous workes of the Enchaunters of Egypt practised in the sight of Pharaoh King of Egypt Secondly for that many workes are apparent manifestly to Reason in which though the sense cannot immediately discerne or take notice of their quality and authour yet by necessary inference and euidence of reason they are certainly and demonstratiuely proued to issue from the power force of Spirits and Diuels as hath beene formerly declared concerning both works and also diuinations prophecies and reuelations hidden frō all curiosity and possibility of man Thirdly for that circumstances and presumptions doe with good and likely reason call into question and iustly charge with suspicion as hath been instanced concerning the performers practisers of ceremonious rites superstitious gestures actions manners vsual vnto Witches Sorcerers Since then as is before proued Almighty God doth inioine a necessity of testimonies vnto all condemnations iudgements of death whatsoeuer and testimony doth alwaies necessarily include a manifestatiō of whatsoeuer is testified either to sense or reason or both it followeth as a necessary conclusion vnto all that hath bin sayd that from things either manifest to sense or euident to reason issueth wholly and solely not only the reasonable and likely way of
the shameful wrong or iniury which may befall oft-times innocents thereby Though this kinde of tryall of a Witch might haply proue 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 myracle 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 myracle if it bee well and duely auouched and credited concerning the being thereof whether that being be not a being of the Diuel and of his myracles Conatus omnis Daemonum saith that 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 works of the Diuell haue one generall scope namely to oppose themselues against the workes of God to rob God of his honour to draw 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 other of any authentike suffrage from classicall Author and with good reason I may conceiue and iudge a nullitie therein Concerning any religious learned and iudicious Spectators and auouchers of this myracle whose faith and credit may be wholly free from all iust exception it hath euer been a difficult and hard taske to furnish any true sufficiencie or competencie in this kinde though multitudes of 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 myracle 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 bee with good reason suspected and that reason may iustly disswade all sodaine rash or hastie credit or trust thereof Now let vs examine if it were vndoubtedly to be a assumed as true whether being true it be not as truly of the Diuel And first let vs consider whether it doe not oppose the workes of God which was the first direction of Gregorius It is herein truly 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 Sauior apertly condemneth Math. 16. An adulterous vnbeleeuing generation doth seeke a signe or miracle And as herein it directly opposeth against the decree and work 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 sayth S. Augustine the miracles and miraculous works 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 proued by making the extraordinary worke or vse of miracles ordinary and thereby derogating from the power worth and nature of Gods true miracles as is before sayd partly by vnthankfull vnder-valewing omitting or relinquishing the ordinary meanes of tryals and detections of doubtfull truths which God hath made and giuen in his good grace and therefore their contempt and neglect is a manifest robbing of God of his due prayse 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 bee vpon good grounds before alleaged rightfully deemed to bee of the Diuell it must necessarily follow that whatsoeuer esteeme or reputation is giuen thereto is a secret sacrifice of ignorance or superstition vnto the Diuell and an hidden and couert seduction from God And thus hath been proued or at least with good reason alleaged First that the tryall of Witches by water is not naturall or according to any reason in nature Secondly if it be extraordinary and a miracle that it is in greater likelihood and probability a miracle of the Diuell to insnare then any manifest miracle of God to glorifie his name which is the true end of right miracles Concerning the other imagined trials of Witches as by beating scratching drawing bloud from supposed or suspected Witches whereby it is sayd that the fits or diseases of the bewitched doe cease miraculously as also concerning the burning of bewitched cattell whereby it is sayd that the Witch is miraculously compelled to present her selfe These and the like I thinke it vaine and needlesse particularly or singly to confute because it doth directly appeare by their examinatiō according to the former rules produced against the naturalizing of the detection of Witches by casting them into the water that first they are excluded out of the number of things naturall secondly that being reputed as miracles they will also bee rather iustly iudged miracles of the Diuel then of God by the former reasons which haue stripped the supposed miraculous detection of witches by the water of any hopefull opinion that they can be of God CHAP. XV. The exploration of Witches by supernaturall reuelations in the bewitched by signes and secret markes declared by the betwitched to be in the body of the suspected Witch by the touch of the Witch curing the touched bewitched THere remain as yet other miraculous explorations of a Witch carrying in their first view a far more wondred representation then any or al the former explorations One is when persons bewitched shall in the time of their strange fits or traunces nominate or accuse a Witch and for a true testimony against him or her thus nominated shall reueale secret markes in his or her body neuer before seene or knowne by any creature nay the very words or works which the supposed or thus nominated Witch shall be acting or speaking in farre distant places euen in the very moment and point of time while they are in acting or speaking all which I haue sometimes my selfe heard and seen proued true This is reputed
a certain conuiction of a Witch Another miraculous tryall of a VVitch and like vnto this wonderfull is when a supposed VVitch required by the bewitched doth touch him or her though when vnknowne or vnperceiued by the bewitched themselues yet according to the prediction of that issue by the bewitched he or shee immediately are deliuered from the present fit or agonie that then was vpon him or her which I haue also my selfe seene For the better discouery of truth in these so wondred difficulties let vs first recall to minde these few obseruations in our former Treatise determined and proued First that the Diuel doth many miraculous and supernatural things meerely simply and alone of himselfe for his owne ends and without the instigation or association of a Witch This was made manifest by his conference disputation and speech with Eua after a miraculous manner out of the body of the Serpent when as yet neither Witch nor Witch-craft were come into the world Secondly that the Diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men against their knowledge liking will or affection and being vnrequired This is cleere by his transuection of the body of our blessed Sauiour as also by his violent casting of the bodies of the possessed amongst the people mentioned in the Gospell Thirdly let vs not here forget specially that hee is able to transmit and send vnto or into men vnrequired and without their desire or assēt secret powers force knowledge illuminations and supernaturall reuelations This was proued by the possessed in the Gospel who from a secret and hidden reuelation and power aboue and beyond themselues were able to vtter that high mystery as yet hidden from the world that Iesus was the Sonne of the liuing God This could not be knowne vnto them by their owne reason or nature being aboue and beyond all reason or nature and by grace only then begun to be reuealed vnto the blessed Disciples themselues To thinke that the possessed could haue that knowledge equally with the Disciples by the same grace were impious derogation from their Apostolicall priuiledge and prerogatiue therein vnto whom did properly belong the first fruits thereof alone This supernaturall reuelation therefore was transfused into the possessed by the Diuell who could not be ignorant of the Lyon of Iuda the mighty destroyer of his spirituall kingdome long before the disciples were borne or capable of knowledge And thus hauing recalled these obseruations from them doe issue these necessarie inferences First that all supernaturall acts or workes in men are not to bee imputed vnto those men Secondly that for this cause those supernaturall workes are onely to be imputed vnto men which the Diuell according vnto contract or Couenant which those men do practise and produce And for this cause in the inquisition of Witch-craft when we haue truely first detected an act done by a spirituall and supernaturall force because it is in all lawes iniurious to accuse of any act before it be certainely knowne the act hath been committed then and not before wee ought indeuour directly and necessarily to proue the contract consent and affection of the person suspected vnto or in that supernaturall act that being no lesse essentiall to detect and discouer the true and vndoubted Witch then the supernaturall act being certainely apparent doth vndoubtedly proue the Diuell and his power therein This equall regard in case of Witch-craft ought to bee carefully ballanced without which vaine and vnstable men shall euer at their lust and pleasure vpon affections and passions be priuiledged with impunity to lay vniust imputations and vse wrongfull violence and oppression beyond all equitie or reason When therefore men that are prudent iudicious and able to discerne do first aduisedly vpon good ground and reason adiudge a supernaturall act euidently done or at least worthy to be suspected secondly shall by iust and reasonable proofe or at least liuely and faire presumption detect the contract affection or consent of any man in that act then and not before is the accusation inquisition and inditement of Witch-craft against any man equall and iust For since a supernaturall worke can bee truely and simply no act of a naturall man and is the immediate hand power of a Diuell as is formerly proued it is the mans consent contract and couenant alone in the act with the Diuell that being detected and discouered doth infallibly and essentially proue him a Witch and not the act it selfe These obseruations and considerations first necessarily prefixed let vs now proceed vnto the two former propounded experiments of the miraculous detection of Witches It is necessarily true that it can solely proceed from a supernaturall power that the bewitched are inabled in their traunces to fore-tell the sequel of the supposed Witches touch likewise that the nominated Witch shall accordingly by her touch immediately free and dispossesse the Sicke or the bewitched of their agonies It is as necessarily true also that it can solely proceede from a supernaturall power that the bewitched are able in their traunces to nominate the most secret and hidden markes in the bodies of the suspected Witch her present speech and actions in farre distant places and the like but whether these miraculous Reuelations with their answerable euents ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger pointed out and noted as also whether they proceede of GOD or of the Diuell is very materiall to examine and consider If they proceede from God their end their extraordinary necessitie and vse bent solely vnto the immediate speciall glory or extraordinary glorification of God therein will euidently declare What more extraordinary glorification of God can bee pretended in the needfulnesse of a miraculous detection of Witch-caft then of any other sinne committed as immediately against God and with as high an hand Witch-craft is indeed one kinde of horrid renunciation and forsaking of God but there are many more kinds much more hellish then this secret and concealed defection as the open cursings wilfull blasphemings and spitefull railings vpon God euen vnto his face professed hatred and contempt of God Among many Offendors in these kindes after their owne long prouoking continuance therein and Almighty God his vnspeakeable long suffering and patience some few sometimes haue been made hideous spectacles and examples vnto the rest of the infinite power and iustice of God his vnsufferable displeasure indignation and direfull reuenging wrath In this number was for some time Nobuchodonosor and Pharaoh King of Aegypt and in later times Iulian the Apostata and others the like Many other as high Blasphemers and despisers of God notwithstanding haue been permitted to escape any such miraculous punishments or fearefull notorious exposings vnto the worlds view Rabshakeh railing on the liuing God in the open view and hearing of the men of Israel and Olofernes denying the God of heauen were not miraculously or by any immediate hand
it remaineth that he can onely be interessed therein as an accessary in consent as a Solicitor or Seruent vnto a superiour power If that superiour power as is before proued in the falsehood of his myracle be the Diuel the least reasonable doubt remaining whether the Diuel alone or with the consent or contract of the suspected person hath produced that wonderfull effect with what Religion or reason can any man rather encline to credit the Diuels information in the mouth of the bewitched who is the common accuser of God to men and of men to God then in requisite pittie pietie and humane respect vnto his owne kinde to render the weakenes of fraile man against the subtilty of the deceitfull Diuel Shall man with man find lesse fauour then the Diuell with man against man That the Deuill is able by the permission of God to annex or hang this myracle vpon this or that particular is manifest by the possessed in the Gospel vpon whom and their naturall actions and motions he cast supernaturall consequences or concomitances Was not their speech attended with supernaturall reuelation their hands with supernaturall force to rend and teare in pieces iron chaines and bonds If the Diuell be able to transfuse or cast these miraculous concomitances or consequences alone and without allowance of any man or person where God doth permit how is it in any equity or reason iust that these impositions of the Diuell should be imputed vnto any man God forbid that the Diuels signes wonders nay his truths should become any legall allegations or euidences in lawe We may therefore conclude it vniust that the forenamed miraculous effect by the Diuell wrought imputed by the bewitched should be esteemed a signe or infallible mark against any man as therfore conuinced a Witch for that the Diuel and the betwitched haue so deciphered him These like miraculous stratagems may be exercised vpon any man or vnto any mans actions may be deceitfully or fraudulently by the Diuell conioined or apted This therefore doth not infer any mans guilt therein It ought be a mans owne proper contract therein with the Diuel necessarily and directly proued that shall iustly condemne him This contract may bee and is plainly detected by sifting and considering that mans voluntarily assisting or promoting promising or vndertaking such supernatural works with answerable performance thereof as hath been said concerning the miraculous consequence of the touch of a suspected Witch so may be determined concerning the supernaturall reuelations of secret markes or signes in her body according vnto the prediction of the bewitched as also of the discouery of the present actions gestures and speeches of supposed witches in farre distant places Diuers examples I my selfe haue seene in these kinds I must necessarily acknowledge a more then naturall power therein because farre beyond the nature reason or power of man But there is notwithstanding sufficient matter of doubt whether such reuelations secret signes and marks though found in the named persons or parts true as also the right pourtraitures and shapes of the supposed or accused Witches though neuer of the bewitched before seene and yet by the bewitched truly described there is I say notwithstanding sufficient matter of doubt whether they are not very insufficient to charge or accuse any particular thus pointed out or marked The Lawe and expresse commandement of God doth allow of no reuelation from any other Spirit but from himself Isa. 8. 19. Whether these reuelations are immediately of God if their due examination by the rule of his Word do not clearely determine rash or hasty perturbation or passion ought not presume it The laws of men also admit no supernatural illuminations or reuelations as any grounds of iust tryals or decisions of right or truth It followeth therefore necessarily that they are voyde and ought to be of no force or credit in vpright iudgement with iust and righteous men It may bee obiected that truth is found in these reuelations and truth ought bee of regard It may hereto againe bee replied that although truth in it selfe be great and ought and will preuaile yet in the abuse euill vse or corrupted or depraued end thereof it ought not deceiue nor is of force The Diuell as all other cunning lyers and deceiuers and imitators of that his art vsually mixe truths with lyes that those truths giuing credit vnto lyes men may beleeue both and so bee deceiued It was euer the onely safe way of lying to face guard it with some plausible truths In the former reuelations therefore representations true descriptions in the bewitched of persons of secret markes and signes of speeches gestures and the like although the Diuel be foūd true or speaking truth yet may he notwithstanding haply be therein also a lyer while truly describing their persons shapes marks manners and gestures speeches the like he falsely and lyingly addeth thereby a seeming or deceiuing necessity of their guilt as if therein or thereby necessarily inferred Wee may boldly yet further affirm that if it were possible for the Diuel to speak the truth truly wholly vnpartially so as it might appeare plaine euident manifest yet ought wee not from him beleeue it or receiue it This is in our blessed Sauior made vndoubted who in the Gospel oft rebuked him euen speaking truth as also in S. Paul rebuking the Pythonisse truly affirming acknowledging him the seruant Minister of God If the diuel then speaking truth may not be allowed or credited how shal reuelations miracles or oracles proceeding frō him be they neuer so true or approued with any shew of true Religion or reason become any iust probations or allegations in lawe equity or iustice It may bee obiected that many times men haue bin by dreams visions admonished of secret and concealed hideous murders other euil facts cōmitted priuily whereby the Malefactors and their guilt haue bin admirably produced vnto due punishment This truth is euen by Heathen Authors witnessed in our time the like hath hapned and is testified by witnesses whose faith credit is free from al exception Although this be true cannot be denied som reasons notwithstanding do perswade that it is more safe to incline to suspect that these like visions or dreams are rather of the Diuell then rashly to determine or decree that they are immediately of God First for that though haply they might be sometimes so granted yet ought we not too swiftly or sodainly so beleeue for that by the liuely counterfait of the true visions dreams and reuelations of God the Diuell hath euer vsually practised to be taken and esteemed as God the allowance whereof by men is high blasphemy against God and ignorant and occult adoration of Diuels Secondly for that no visions dreames or reuelations ought to be esteemed of God originally or immediately which do respect or answere curiositie of knowledge or desire as most of the forementioned kindes vsually are