Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	line_n	page_n	read_v	3,449	5	9.8327	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19407	The triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. By Iohn Cotta, Doctor in Physicke.	Cotta, John, 1575?-1650?	1616 (1616)	STC 5836; ESTC S108830	92,097	138

reasonlesse traditions and experiments To walke in these wayes is no better then to runne away from God in whom to trust though with some restraint and coertion of our longing vaine desires and satisfactions is truly far more happy then out of the conduct of his allowance therein to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse If true religion and pietie could settle this consideration the common folly of misgouerned petulant inordinate and intemperate expatiations in this kinde would not only in priuate men more vsually blush and be ashamed but a more euen straight and vninterrupted way being prepared therby vnto iustice would vsually bring forth a much more happy issue then now is ordinary Thus farre the loue of truth which I haue euer carefully sought and studied hath offered violence vnto my priuate thoughts and meditations exposing thē vnto the hazard of publike view As my labour is not lost vnto my selfe and my owne more confirmed satisfaction thereby so if there be therin any good vnto the common good I know good men will not for the thorne refuse the fruit for defect of elegance instile or obscurity of worth in the Author quarrell with the matter it selfe FINIS Errata PAge 4. Line 4. leaue out then it selfe to make it manifest Page 4. line 10. leaue out but Page 6. line 4. reade cum ratione Ibid line 8. reade Isagog Page 12. line 14. reade distension Ibid line 31. reade distension Page 14. line 8. leaue out this point Page 16. line 3. leaue out who Page 17. line 12. reade Schillincus Ibid. line 25. reade bring fearefull Page 19. line 11. reade our particular Page 22. line 5. reade as all things Page 34. line 14. leaue out this point Page 39. line 2. reade Inquisitours Ibid. line 10. reade in an vnusuall Ibid. line 29 reade in the page 42. in the Marginall note reade sensibus Page 43. line 19. reade abiect Page 47. in the Marginall note reade them and within Page 58. line 13. reade a truth Page 62. line 20. reade haue before Page 64. line 14. reade some men Page 66. line 29. reade 53. Page 67. Marginall note reade in 7 annis Page 73. line 10. reade tongues thirst Page 75. line 18. reade effected Page 76. line 3. reade these cases Page 85. line 7. reade nature Page 87. line 29. reade abominable first Page 92. line 8. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 95. line 1. reade wherein for our Page 97. line 28. reade act page 102. line 3. reade no. Ibid. line 3 reade yet Page 103. line 18. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 109. Marginall note reade quemadmodum Page 116. line 11 reade doth Ibid. line 27. reade and to vse Page 119. line 14. reade and societies Page 120. line 25. reade in that which Page 121. line 32. reade propre Ibid. line 35. reade Tenaunt Page 123. line 1. reade thereof As Page 126. line 29. reade superstitious a Scalig. de Subtil Exercit. 307. sect 22 b Omnis syllogismus vel regularis recta ratio cinatio est vel demonstratiua vel dialectica Aristot. lib. Analyt c Dialecticꝰ syllogismꝰ vel ratiocinatio ex propositionibꝰ Dialecticis vel probabilibus licet non certa vt demonsiratiuus syllogismus tamen vera indicia constituit ideoque est verarum opinionum sons Aristot. ibid. d Hinc Syllogismi perfecti imperfecti ratio ex Aristot a Materiam Formam Priuationem Quod non est secundum naturam non continetur a Scientia Arist Anal. poster * Genus morbi proximum cum parte affecta coniunctū cōstituit morbi speciem * Angeli boni non possunt peccare confirmati per gratiam Angeli mali permalitiam obstinati non possuut bene veile Magist. Sent. dist 7. lib. 3. * Boni Angeli difficile cōparent nee nisi summi Dei iussa capessunt Fern l. de Abd. Rer. Caus. lib. 1. ca. * Instrumentum Diaboli Serpens Tremelius Iunius The Serpent did verily speake It was a true Serpent not a shadow The Diuell spake in the Serpent as the Angel in the Asse * Iob. l. ver 16. * Oracula edita sunt per pudenda puellae Mornae us de verit Rel cap. 23. Ex Diodoro Vide Platonem in Epinomide de viribus potestatibus Heroum quos Latini Lemures dixerunt De Genus item diis daemonibus promiscue in coelo terra singulis mundi regionibus distributis vide in Politico Vide Platonem 4. de legibus Quosibi Plato promiscue Daemones appellat Latini his nominibus quibusdam officiis distinxerint Diabolus Deiaemulus quo se fallaci similitudine insinuet in animos simplicium Caluin lib. 1. Instit. cap. 8. Sect. 2. * De diuina ge neribus pag. 118. ast; Generatio non est nisi in tempore idque apparata materia per antecessionem mutationis quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recentiores Ciceroniā maluerunt cōmutationem Scal. de subt exercit 6. sect a Natura est ordinaria Dei potestas Scalig. Charmers * Things imagined and fancied easily discerned from those things which are reall true obiects of the sense * Spiritus incorpori à sacrificibus nostris remoti operibus conspicui Pernel lib. 1. de Ab. Rer. caus cap. 11. * Angeli boni non possunt peccare Pet. Lomb. d. 7. li. 2 This doth condemne that white Magick or Theourgia which is supposed or pretended conference with good Spirits * Speede. * Master Perkins in his discourse of Witch-craft Cha. 3. pag. 122. doth diuide likewise Witches vnto such within whom the Diuel is not inwardly but from without doth inspire them and within whom hee is as was the Pythonisse at Phillippi Act. 16. 16. Astrologers * This kinde of Diuel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ast; Page 27 ast; Page 29 a Hipp. libro de Sacro mor. bo de Magis b Dioscor lib. 2. cap. 102. c Theophrast de hist. Plant. Trallianus lib. 9. cap. 4. d Galenus lib. de Medica Hemeri tractatione * Creatio est constitutio substantiae ex nihilo Scalig. de Subt. Exerclt vj. Sect. 13. Wisemen and Wisewomen * Qui oculos fallent alia pro aliis subditia ostentantes ij praestigiatores ab antiquis dicti sunt Scaliger Impostura ab eo dicta quod adulterinas merces pro veris supponit Vlpian Impostores dicuntur versuti fallaces homines qui merces adulte rinas proveris supponunt Accursius a Ephes. 4. 14 b Colos. 2. 23 * See Reginald Scot in his discouerie of Witchcraft where in regard of the seeming likenesse of Impostures and Witchcraft erroneously he confoundeth them as one and the selfe-same sinne * Polidorus Virgil. li. 7. cap. vlt. * Speede. * Speede. * Speede. * Speede. * Philippe de Commines booke 4 chap. 10. taakth our English Natiō for the multitude and vanity of flying Prophecies in this kinde * Plurimae autem passiones puerulis iudicantur in septem mensibus nonnullae annum 7. Hipp. Aphor. 28. lib. 3. Morbi Diuiini ad septenarij rationen habēt Crisim non septenarij quoad menles modo sed quoad annos Galen in dictu Aphorism * Page 58 59 60 * Page 61 62 63 64 * See a Treatise of the Witches of Warbozys * Opinio vera est habitus circa conclusiones ex Dialecticis pronunciatis Arist in lib. Analyt * Ce●tum est quod nunquam aliter fiat probable quod plerunque ita fiat Cicero * Probabilia sunt quae probantur aut omnibus aut lurimis aut certe lapentibus ijs si non plurimis 〈◊〉 maxime probatis quorum est ipestara Sapientia Aristor * See Master Perkins discouery of Witchcraft chap. 2. pag. 48. * Perkins discourse of Witchcraft chap. 2. pag 48 * Mast. Perkins in his discourse of Witchcraft chap. 1. pag. l1 * Perkins chap. 2. pag. 48. discourse of Witch craft * She was easie and ready to professe that she renounced God and all his workes but being required to say that shee renounced the Diuell and all his workes she did refuse it with this addition of the reason videlicet for that the Diuell had neuer done her any hurt * Serres from the confession of Witches detected and censured in the raigne of Henry 4. of France * Non est creator nisi qui principaliter format nec quisquam hoc potest nisivnus Creator Deus Aug. 3. de Trin. * Augustinus 3. de Trin. Alia potest si non prohibetur Daemon Alia non potest etsi permittatur quem●●modum homo potest ambulare si non prohibeatur volare non potest etsi permittarur * Petr. Lomb. Sent. lib. 2. Dist. 7. * Herein the Diuel affecteth to imitate the power of God in his holy Prophet who was able by his diuine reuelation to make knowne what the King spake in his Priuy Chamber 2. Kings verse 12 chap. 6. He herein also counterfetteth the Diuinitie of our Sauiour seeing Nathaniel when he was vnder the Figge-tree Iohn 1 48. ESTIN AMARTIA ANOMIA Quicquid non congruit cum lege peccatum est

habet de Magia that is Astrology that is not mixed nor intermeddleth with Magicke Wherby is necessarily concluded that Astrology may be and sometimes is impure and defiled with Magicke and Sorcerie In other places of the same worke he maketh a difference betweene Astrologers simply and such as with Astrologie ioined Magicke And out of Brentius he reciteth these words Non negat Hierimias eam partem Astrologiae quae sequitur manifest as naturae rationes that is the Prophet Ieremy doth not deny or condemne that part of Astrology which is guided by manifest reason or cause in nature Hereby then is vnauoidably concluded that the Prophet of God cōdemneth that part of Astrology which exceedeth causes reason in nature that necessarily must needs be Sorcery and Magicke As it is not obscure that some men vnder the colour of Astrology haue practised Magicke and Sorcery so is it no lesse euident that many others vnder the pretense of aduising and counselling in Physicke of curation or prognostication of diseases haue likewise exercised the same diuelish practice That this hath beene no new vpstart custome the multitude of diseases which ancient times doe register to haue been cured by enchaunted Spels and words and Magicke skill doth plentifully witnesse The most ancient father of all Physicke and Physicions the in comparable worthy founder of Method and Art Hippocrates Dioscorides Theophrastus with other succeeding Ancients do generally all acknowledge the force and power of Magicall curation Galen in his younger time gaue no credit thereto but in the more aged experience of right obseruatiō he doth acknowledge it I will not stuffe this small Treatise with the particular citation of euery Author Later Physicians also of the best and most choyse note doe herein with former ages consent and concurre and experience doth confirme all truth in both Whosoeuer is acquainted with books and reading shal euery where meet a world of the wonders of cures by words by lookes by signes by figures by characters and ceremonious rites As what the practice of former ages hath beene is manifest so what our age and later time doth herein afford is almost no where in this kingdome obscure The neerest vnto that impudence which here in this our time doth produce and set forth is that history of a Germane Witch reported in the Malleus Maleficarum There was as the Author of that worke sayth sometime a Sorceresse in Germany who vsually cured not only all that were bewitched but all kinde of diseased people so farre beyond all power or course of Art and Nature and with such facility that all vse of the Art of Physicke or of Physicions was altogether for a time neglected and forsaken while people from all Countries both neere and remote in such numbers and frequence resorted vnto her that the Gouernour of that Countrey imposing vpon euery man one penny that resorted vnto her thereby raised himselfe a mighty treasure What others among the most ancient Authors that are not Physicians do publish concerning the power of incantations in the curing of diseases is needlesse to write Hee that hath read any few lines of old Homer or of diuers other aged Poets shall finde plentifull record hereof Herodotus is not silent herein But to omit all their needlesse testimonies Physicians of these last times of the most eminent note worth whose pennes are yet scarce drie doe witnesse the truth hereof from their owne knowledge sight and experience Aboue the rest Fernelius de Abditis rerum causis is worthy any mans paines or view Let vs now lastly see what may bee collected out of the booke of God concerning the power of the Diuell in curing diseases from whom all these inferiour Agents Witches and Sorcerers do deriue their power and skill If it bee in his power where God doth permit to induce diseases it must needes be in his power to cease or calme diseases because both causing and curing consist in the vertue and force of the same meanes He therefore that knoweth how and by what cause the disease is induced doth necessarily vnderstand that by the remouall of that cause it is cured and according to that rule can equally as well by the remouall of that cause cure as by the induction of the cause bring sickenesse For this reason it is a maxime in Physicke infallible that hee is the most excellent Physician who knoweth best the causes of diseases and who vpon the knowledge of their true causes doth found the right method of their curation That the Diuell doth both know the causes of diseases and also how by them to procure and produce diseases is manifest by the history of Iob vpon whom hee brought that grieuous generall botch and byle ouer all his body Iob. chap. 2. verse 7. That he did this by the force of causes in nature must needes be euident first because hee is a creature and subiect and limited by nature vnto and within her lists and therefore is not able absolutely and simply without causes and meanes in nature to produce any effects in nature although our ignorance of his power and knowledge because it so farre excelleth our power or nature doth call all his workes iustly supernaturall Secondly for that byles and botches are knowne naturall diseases and therefore had naturall causes although haply vnknowne to any man and beyond the nature of knowledge or skill in man These reasons of the Diuels impossibility to worke those effects without nature are thus yet more briefly and cleerely made infallible Of nothing simply to produce any thing vnto a true being and existence is the sole and proper worke of an infinite Creator and impossible vnto any creature Therefore the Diuell being a creature could not bring those diseases vpon Iob but by created meanes preexisting in created nature in which he is contained and limited And thus much concerning that kinde of Witch and Sorcerer which is enquired at concerning the curing and issue of diseases which we will conclude with this note that all learned men of the best experience haue obserued that in those cures by Witches and Sorcerers the Diuell hath neuer perfectly healed but for a time or els where he hath seemed most perfectly to cure it hath been for a reseruation of the body by him cured vnto a greater and further mischiefe in time to succeede Besides this kind of Witch by meanes vnknown to man or by a supernaturall vertue in knowne means aboue beyond their nature vndertaking to cure the sick or to foretell the euent and issues of diseases there is also another kind which doth vndertake to bee enquired at for extraordinary reuelation of such diseased persons as are bewitched or possessed by the Diuell This kinde is not obscure at this day swarming in this kindom wherof no man can be ignorant who lusteth to obserue the vncontrouled liberty license of open ordinary resort in all places vnto wise-men