The Trial of Witch-craft

THE TRIALL OF VVITCH-CRAFT, SHEWING THE TRVE AND RIGHT METHODE of the Diſcouery: WITH A Confutation of erroneous wayes.

By IOHN COTTA, Doctor in Phyſicke.

LONDON, Printed by I. L. for RICHARD HIGGENBOTHAM, and are to be ſold at his ſhop at the ſigne of the Angel in Pauls Church-yard.

1624.

ORIGINAL CORRESPONDENCE To the Editor of the Northampton [〈◊〉] Caronia[•].

THE TRIAL OF WITCHCRAFT.

Sir,—In "A Brief History of Witchcraft" (Taylor and Son, 1366) I find that in 1616 Dr. John Cotta, an eminent physician of Northampton; published a thoughtful work, decidedly in advance of his age, entitled "The Trial of Witchcraft," and a foot-note gives the following:—"The Triall of Witch-craft, shewing the Trve and Righte Methode of the Discouery: with a Confutation of erroneous wayes. By John Cotta, Doctor in Physicke, London. Printed by George Pvralowe for Samuel Rand, and are to be solde at his shop neere Holburne Bridge 1616 4 to." The following is the title of the second edition:—'The Infallible Trve and Assvred VVitch: or the Second Edition, of the Tryall of Witch-craft. Shevving the Right and Trve Methode of the Discoverie: with a Confutation of Erroneovs Waies, carefvlly Reviewed and more fully Cleared and Augmented. By Iohn Cotta Doctor in Physicke, London: Printed for I.L. by R.H., and are to be solde at signe of the Grey-hound, in Pauls Churchyard 1625 4 to." I have a copy of this work which contains the two title pages, which read as follows:—"The Triall of VVitch-craft, Shewing the Trve and Right Methode of the Diſcouery: with a Confutation of erroneous wayes. By Iohn Cotta Doctor in Phyſicke, London. Printed by I.L. for Richard Higgenbotham, and are to be ſold at his ſhop at the ſigne of the Angel in Pauls Church-yard 1624." Second title page.—"The Infallible Trve and Assvrerd VVitch: or the Second Edition of the Tryall of Witch-craft, shevving the Right and Trve Methode of the Discoverie: with a Confvtation of Erroneovs VVaies, Carefvlly Reviewed and more fully cleared and Augmented. By Iohn Cotta, Doctor in Physicke. London, Printed by I.L. for Richard Higgenbotham and are to be ſold at his ſhop at the ſigne of the Angel in Pauls Churchyard 1624." Were there two issues of "second edition" of this book in 1624 and 1625, or is the quotation in "The History of Witchcraft" incorrect?—Yours truly,

ANTIQVS.

THE TRIAL OF WITCHCRAFT.

Sir,—If your correspondent "Antiqvs" would refer to the copy of my "Bibliotheca Northantonensis," recently purchased by the Northampton Public Library, he would see that my edition of the "History of Witch-craft" is perfectly correct, and his own letter wrong. Surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books.

JOHN TAYLOR.

Sir,—In reply to Mr. Taylor's hasty [〈◊〉], I [〈◊〉] [〈◊〉] [•]y that although the "Bibliotheca Northampton [〈◊〉] verifies the quotation in the "History of Wit[•] it does not show my letter to be wrong. On [〈…〉] my letter with the title pages I find it to be correct in every detail, the only difference being that in the words "sold," "shop," and "signe," ſ's are tried [〈◊〉] place of the "long" s's used in the title page. As [〈◊〉] edition (or variety of second edition) appears to be unknown to Mr. Taylor. I presume the British Museum and other large libraries do not possess one.—Yours truly,

ANTIQVS.

1047 WITCHCRAFT.—COTTA (John, M.D.) THE TRIALL OF WITCH-CRAFT, shewing the Trve and Right Method of the Discouery, with a Confusation of erroneous wayes. By JOHN COTTA, Doctor in Physicke. George Pvrslowe for Samvel Rand, 1616. FIRST EDITION, sm. 4to, sewn, RARE, £6 15s

Cotta's most celebrated book. The erroneous ways of proving a witch confuted by Cotta are those by means of fire and water and the like, which are convincingly shown to be foolish and misleading; but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a Physician's advice on the subject.

THE INFALLIBLE TRVE AND ASSVRED VVITCH: OR, THE SECOND EDITION, OF THE TRYALL OF WITCH-CRAFT.

SHEWING THE RIGHT AND TRVE METHODE OF THE DISCOVERIE: WITH A CONFVTATION OF ERRONEOVS VVAIES, CAREFVLLY REVIEWED AND more fully cleared and Augmented.

By IOHN COTTA, Doctor in Phyſicke.

LONDON, Printed by I.L. for RICHARD HIGGENBOTHAM and are to be ſold at his ſhop at the ſigne of the Angel in Pauls Church-yard.

1624.

TO THE RIGHT HONOVRABLE, SIR IAMES LEY KNIGHT and BARONET, Lord chiefe Iuſtice of ENGLAND, and to the reſt of the Honourable, Right Reuerend and worthy Iudges.

RIGHT Honourable Lords; I formerly Dedicated a ſmall Treatiſe vnto the Honourable Societie of the reuerend Iudges, who then filled the awfull ſeates of Law and Iuſtice. I aduenture the ſecond time to preſent it, reuiewed, augmented, and cleared from ſome part of that darkneſſe which haply hath hitherto clouded it from bright acceptance. Information tending vnto truths diſcouerie, though from the meaneſt wit or perſon vnto your Lordſhips, cannot be vnacceptable, whom Law doth make the Sentenſers of Trueth; which is the Soule and Sentenſe of the Law. The matter and ſubject propounded is not trifling or vnworthy, nor can be any diſdaine vnto Noble greatneſſe; nor is vnto any Honourable order more proper then to your Lordſhips. Indeede the difficultie of the matter preſſeth a ſtudious conſideration, an orderly continuall linking and holding together of all materiall circumſtances vnto the maine ſcope, a faithfull and ſtrong memorie, quickneſſe of apprehenſion and ſolide iudgement, but in the end vnto ſuch as are induſtrious and deſirous of Trueth, will yeeld a delightfull and thanke-worthy compenſation thereof. I preſume not to direct or preſcribe, nor doe purpoſely oppoſe any other different opinion, but inoffenſiuely tender my owne vnto the publique good, and hauing meerely deuoted it vnto truth; doe humbly ſubmit it vnto your Lordſhips, the vowed Patrons of right and truth:

Your Lordſhips in all humble dutie and deſire, IOHN COTTA.

The Printer to the Reader.

THE Author perceiuing his former Tractate or firſt edition thereof, either not diligently read, or not truly by many men vnderſtood, he hath now by a ſecond edition thereof offered more eaſe and light vnto ſuch as are willing to ſearch after truth, both by the addition of many things before omitted, as alſo by this plaine direction vnto all the moſt ſpeciall points in the whole Treatiſe, as followeth,

The contents of the firſt Chapter.

• 1. How Knowledge doth come vnto man.
• 2. How mans Knowledge is confined and limited.

CHAP. II.

• 1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature.
• 2. That many things are reuealed vnto the induſtrious learned, which are hidden from the ſlothfull and vnlearned.

CHAP. III.

That witchcraft cannot bee diſcouered or knowne, but by the common waies and meanes of all other Knowledge and diſcouery.

CHAP. IIII.

• 1. The Knowledge and power of Spirits, how exceeding the Knowledge and power of man.
• 2. Good Spirits and euill Spirits how diſcerned.

CHAP. V.

That the diuell doth and can worke alone without the aſſociation of a Witch.

CHAP. VI.

• 1 The Diuell aſſociating with a Witch.
• 2. A Witch apparently diſcouered by the Conduct of the outward ſenſe, and teſtimony thereof.
• 3. That the Diuell playeth the Iugler in many things, ſeeming to raiſe the dead, to transforme into Cats or Dogs or other Creatures, to preſent the ſame body in two diſtant places at the ſame time.
• 4. The difference betweene things meerely imagined or fancied, and things really offered vnto the outward ſenſetruly diſcerned.
• 5. That which is ſupernaturall or ſpirituall, may be diſcouered by the outward ſenſe.
• 6. How the counterfeit miracles of the diuell may be diſcerned from the true miracles of God.

CHAP. VII.

• 1. An aſſured Witch by euidence of reaſon conuinced.
• 2. All Spirits that are enquired at, are Diuels.
• 3. Witches may be detected by profeſſedly vndertaking, and vpon promiſe or couenant performing reuelations and diſcoueries aboue the power and knowledge of man.
• 4. All men in whom the Diuell doth exerciſe ſupernaturall workes or miracles, or by whom he doth vtter ſupernaturall reuelations, are not ſimply therefore by neceſſary conſequent of reaſon to be eſteemed. Witches but with ſome few conſiderations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus: He that vndertaketh reuelations or workes which are truly found ſupernaturall, and cannot either prooue them to be of God, nor to be impoſture, nor to be impoſed vpon him by the Diuell without his will, allowance, and liking thereof, that man by certaine Demonſtration is a Witch or Sorcerer. What Witchcraft is, manifeſtly deſcribed.

CHAP. VIII.

• 1. The diuers kinds and manners wherein Witches receiue knowledge from ſpirits, as Aſtrologers, as Wizards, as Phiſitions.
• That the Diuell can both inflict diſeaſes, and cure where God permitteth.

CHAP. IX.

That ſince Impoſters doe counterfeit Witches, and vnder colour of impoſture, Witches may hide their diſcouery, it is fit that diligently the Magiſtrate inquire into Impoſters.

CHAP. X.

• 1. Whether the diſeaſed are bewitched, when and how it is certainely to be knowne, when not, and when men ought to reſt ſatisfied in deſiring ſatisfaction therein.
• 2. The markes of Witches vulgarly reported, and by oath depoſed to be found in their bodies, how to be tried and knowne from all naturall diſeaſes, among which many are ve[•] like vnto them.
• 3. The neceſſitie of conſulting with the Phyſition not only therein, but in all diſeaſes ſuppoſed to be inflicted by the Diuell.
• 4. How farre the vulgarly eſteemed confeſſion of a ſuppoſed Witch is of validitie to prooue her a Witch.

CHAP. XI.

That Witches may be produced vnto the barre of Iuſtice two waies, firſt for manifeſt workes of Sorcery witneſſed by the ſenſe: ſecondly, for reuelations aboue the poſſibility and power of man.

CHAP. XII.

• 1. Preſumption and probabilities againſt ſuſpected Witches.
• 2. That Witchcraft is a ſinne or crime which ought to be detected by teſtimony and by manifeſtation thereof to ſenſe or reaſon.

CHAP. XIII.

That men ought not to ſeeke the diſcouery of Witches by vnwarranted meanes voide of reaſon, or ſuperſtitious.

CHAP. XIV.

Caſting Witches into the water, ſcratching, beating, whether any allowed triall of a Witch.

CHAP. XV.

• 1. That reuelations by the bewitched in their fits or traunces are no ſufficient proofe againſt a Witch.
• 2. That the declaration by the bewitched of ſecret markes in the bodies of ſuſpected Witches are not iuſtifiable to be admitted as any true or allowable conuictions.
• 3. That the healing of the bewitched by the compelled touch or action of the ſuppoſed Witch is no reaſonable accuſation againſt any man, as therefore a Witch.
• 4. That there is no more neceſſitie of a miraculous detection of Witchcraft, then of any other as hideous and abominable ſinne.
• 5. That the miracles and detections of crying and hideous ſinnes by viſions and apparitions cannot certainly or aſſuredly be manifeſted to be of God, and therefore ſimply in themſelues, though reuealing truth they are not to be truſted or credited alone, but ſo farre forth as they doe point vnto, or occaſion iuſt and reaſonable inquiſition.

The concluſion of the whole Treatiſe inferring the two ſorts of manifeſt Witches generally thorow the whole worke intended and by Demonſtration made euident, to be the ſame, againſt whom the Law of God was directed, as alſo that there is no other triall of thoſe Witches, but the meanes and waies in this Treatiſe before mentioned.

TO THE RIGHT HONOVRABLE Sr. EDVVARD COKE Knight, Lord chiefe Iuſtice of ENGLAND, one of the Lords of His Maieſties moſt Honourable Priuie Councell, and to the reſt of the Honourable right Reuerend and worthy Iudges.

RIght Honourable Lords, where according vnto the direction of good lawes, gracious Soueraignes nobly rule, and loyall Subiects freely obey, there the Common-weale, which is the common good of both, produceth the moſt royall, happy and ſtable Monarchy. If euer any Kingdome hath beene fortunate, to giue a true mirror and example of this happineſſe, this famous Iſland hath beene therein incomparable, wherein ſo many puiſſant Monarchs, ſucceſſiuely ſwaying this Emperiall Diademe, according vnto the ancient Lawes and Cuſtomes of this Nation, haue ſo many hundreths of yeares gouerned this mighty people in peace and honour at home, and victoriouſly led them in triumphant warre abroad, as by the glorious trumpe of forreine and domeſticke fame and Hiſtorie is not obſcure. The ſplendor of this truth, the iniurious aſperſion of inſufficiencie in our Engliſh lawes, cannot without ſhame or bluſhing guilt behold. Notwithſtanding, ſince in ſome few things to bee wanting, was neuer as yet wanting in the moſt exquiſite lawes, Policie and State that euer hath beene, and ſince the Law of God it ſelfe (though perfect in it ſelfe) through humane imperfection in the true perfection was neuer yet ſeene, giue mee-leaue through all lawes and Countries in one particular to wonder at their generall defect. What Law or Nation in the detection of Witches, and Witch-craft, hath as yet euer appeared competent, or from iuſt exception exempt? How vncertaine are among all people differing iudgements? Some iudge no Witches at all, others more then too many, others too few by many, in ſo oppoſite extreames, ſo extreamely oppoſite: I doe not preſume to preſcribe how a law may become more abſolute or perfect, I onely labour to enquire to learne. Among many generall directions by different Authors, diuerſly publiſhed, concerning the perfecting of particular lawes, (as farre as perfection is poſſible vnto humane frailty) Demoſthenes in his ſecond Oration againſt Ariſtogiton, in my thought doth ſeeme to equall (if not exceede) the moſt exquiſite. Three things faith he (as may be plainely out of the forenamed place collected) doe concurre vnto the vpright conſtitution of euery complete law, whereby it may be held ſacred and inuiolate. The firſt is, that it be [〈 in non-Latin alphabet 〉], that is, that it be the ordinance and gift of God. Secondly, that it be [〈 in non-Latin alphabet 〉], that is, the ſage and iudicious decree and counſell of the moſt wiſe and prudent. The third is, that it be [〈 in non-Latin alphabet 〉], that is, the vniuerſall conſent of the whole ſtate, Citie or countrey. Certainly, the true cauſe of the forementioned generall lameneſſe, and confuſion of Lawes in the propoſed raſe of Witch-craft conſiſteth herein. Firſt, for that men haue not as yet ſufficiently ſearched the holy Scriptures to finde out that [〈 in non-Latin alphabet 〉], that is, what is the ordinance of God therein. Secondly, for that men haue not ſeriouſly conſulted with that wiſedome and prudence, which by the light of nature and reaſon Almightie God hath left diſcouerable and allowed to be iuſtly and truly deemed, [〈 in non-Latin alphabet 〉] that is, the ſage counſell, determination and decree of the moſt iudicious, prudent and wiſe men.

When theſe two are met and are agreed; namely, the ordinance of God, and the vpright and ſincere counſell of the moſt holy, prudent and wiſe men, purpoſely ſtudied, and without ſuperſtition exerciſed therein: then will the happy harmony of all mens hearts become eaſily runable thereto, which is, [〈 in non-Latin alphabet 〉], that is, the common conſent of Prince, People, and Countrey. Vnto this faire worke and building of God: let it not ſeeme preſumption, that I offer this my Moytie of deſire, and good will I know that in this ſubiect, many ages of learned Authors, haue endleſly varied, many famous Writers haue bin branded with infamous errors, many excellent wits haue run themſelues almoſt out of their wits, & thoſe who haue beſt deſerued, their trembling pens haue niggardly dropped, & timorouſly pointed out any fully, or firmely auouched certainty. It is notwithſtanding no breach of rule of modeſty, but my bounden duty, vnto the accompliſhment and honour of truth, to adde whatſoeuer in my vtmoſt endeauour may be conducible. Neither would my many conflicts, with difficulties in this kinde, hold me excuſed, if ſo oft ſpurred, or rather galled, by ſo frequent exerciſe, practiſe and conuerſation, with perſons in ſo diuers extraordinary manners afflicted, and ſuppoſed bewitched, it ſhould awake no anſwerable diſpatch or diſplay therein. Let it then ſeeme no wonder, that a man (though leſſe then the leaſt among men) who hath not onely as ſtudiouſly as others laboured the ſame particular, and as diligently therein obſerued, but hath farre more happily bin fortuned then others, with frequent matter, and occurrents worthy obſeruation, and hath alſo beene more plentifully gratified with opportunitie, to inrich his vnderſtanding with variety and worth of obiects, inſtructing his reaſon, and confirming his experience: Let it ſeeme no wonder (I ſay) that a meane wit, thus beyond others furniſhed thereto, may aduenture amiddeſt ſo many doubts and ambiguities, where with ſo many worthies haue been formerly intangled and perplexed, to auouch and prooue certainty, and demonſtration. In this ſubiect of Witch-craft, by better meanes aduantaged, if beyond former times or Writers, I haue haply propoſed a more direct and certaine Module and Methode of iudging therein, I doe not thereby arrogate vnto my ſelfe, but attribute vnto the meanes, nor derogate from others, whom if the like contingence of the ſame helpes, had as freely and friendly affronted, and the like facilitie had opened as ready acceſſe, I acknowledge in the guilty ſenſe of my owne exiguitie (whether in the outward beauty of words, or inward ſubſtance of vnderſtanding) it had beene eaſie for any man to exceed with ſo good meanes this ſo euill meaneneſſe of my performance. Since then (Right Honourable Lords) the ſubiect it ſelfe, and a pertinent and peculiar vſe therein, doe point vnto your Honours the propertie of this Dedication, vnto whoſe tribunall the Lawes of God and men appeale againſt that foule abominable ſinne, let it not be cenſured pride or preſumption, humbly to preſent vnto your Lordſhip that conſideration and reſolution which beyond my merit or deſert, Occurrents haue freely adminiſtred vnto long-diſtracted meditation. If there may appeare therein ought aduancing truth, or ſeruiceable vnto the Common-weale, vouchſafe for thoſe good reſpects, it may be gracious in your eyes, acceptable and worthy your noble fauours and protection, againſt the iniuries of aduerſe obdurate cuſtome, ignorance, enuy, and the vulgar indignation of common receiued and deceiued opinion. In the meane ſeaſon, my deuoted heart ſhall deuoutly pray vnto Almightie God for your Lordſhips long life, the multiplication of many happy daies, 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 deuotious 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 offuſion of generall ignorance, or ſuperſtitious blindneſſe herein, willing to withdraw the vulgar illuſion; I haue endeauoured Demonſtratiuely to declare what portion of ſome more certainty in ſuch vncertainties, God & Nature hath deſtined and allowed. It is not any worth either arrogated vnto my ſelfe, or derogated from others, but my ſtudious deſire and vehement affection in this particular, together with ſome ſpeciall experience and paines vpon diuers occurrents, and occaſions extraordinarily hapning, that hath drawne me forth to offer my opinion as the widdowes mite, more haply in good will, and hearty affection, then in true value 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 endeauour. 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 Phyſition out of his owne ſuppoſed precincts, ſhould ruſh into ſacred lists, or enter vpon ſo high points of Diuinitie, as by an vnauoidable intercurrence, doe neceſſarily inſert themſelues in this propoſed ſubiect. Diuinitie it ſelfe doth herein anſwer them. In the theory of Theologie, it is the dutie and praiſe of euery man, to be 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 goodneſſe to make thy vſe thereof without abuſe. If thou hast formerly thought amiſſe, and doeſt here reade that is more right, be not aſhamed [•]o acknowledge thy better knowledge. If thou list not to know, then know, that truth ſhall iudge thee, and iuſtifie her ſelfe without thee.

Thy well-willing friend. IOHN COTTA.

THE TRIALL OF WITCH-CRAFT: Shewing, the true and right Methode 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 neerely like vnto that Infinite, which is wiſedome and knowledge in men & Angels. The knowledge which is giuen to Angels, is only known to God & 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, & the Sages of later times and ages agreed, by a generall conſent & harmony of the ſame truth, that all things which are allotted man to know or vnderſtand, are by two waies, or inſtruments ſolely to be atchiued or hoped. The firſt of theſe is the inward vnderſtanding:^[1] the ſecond is the outward ſenſe: The vnderſtanding hath knowledge diuers waies. Firſt immediatly, by an inbred Idea & vnderſtanding of certaine generall notions common vnto all men, and in them, and with them borne. This, though intellectual, may bee in ſome ſort aſsimulated vnto that naturall inſtinct in bruit creatures; by which, when they come firſt into the world, yet immediately by the direction of Nature, they refuſe, and flie from that which is euill and harmefull, and ſeeke and know that which is needfull vnto their life and preſeruation. Secondly, the vnderſtanding hath knowledge by ratiociation, by the diſcourſe and vſe of reaſon. By this ratiocination, we doe in many things gaine a ^[2] certainety of knowledge; in other ſome a probability and likelihood onely of certainety, yet oft-times in a very great neereneſſe ^[3] and affinitie with certaintie. Knowledge likewiſe commeth by the outward ſenſes, which doe certainely and vndoubtedly informe the vnderſtanding concerning their ſeuerall proper obiects, where the facultie is ſound, and the inſtruments of ſenſe, and the outward meanes of conueyance are rightly diſpoſed.

Among theſe fiue ſenſes, the fight 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 ^[4] in their very firſt thought or mention do proue themſelues, & at the firſt conſideration or ſight are euident vnto all men; or ſuch as are directly inferred and neceſſarily proued by other propoſitions, or ſuch as by prudent gheſſe 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, ſoftnes, drines, 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, ^[5] out of which they were made, haue their ſpeciall formes and difference, by which they are a part 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, one cannot be diuided, or is indiuiſible; foure is more then two. Likewiſe, in Phyſike theſe: Euery man is ſicke or healthfull, or a neuter: Contraries are cured by contraries, as heat by cooling, cold by heating, moyſture by drying, dryneſſe by moyſting. As in theſe named Sciences, ſo in all other; there are the like generall notions, immediatly at the firſt view proouing themſelues vnto the vnderſtanding, and euery man in common ſenſe and reaſon, immediatly conſenteth vnto their truth; and he that denieth it, or ſeeketh proofe thereof, is eſteemed iuſtly made, or voyd of reaſon.

There are other things alſo ſubiect vnto the vnderſtanding onely, which do not immediatly vpon the firſt view or conſideration (as the former) proue themſelues, but are proued by others more cleere and euident then themſelues; as this propoſition. The motion of the heauens is not infinite. This is not manifeſt vnto euery man at firſt view, but requireth another more manifeſt then it ſelfe, to make it manifeſt thus: That which hath a certaine limitted courſe, circumuolution and motion, cannot be infinite; but Aſtronomie for many thouſands of yeares hath diſcouered the courſes, periods, reuolutions, and ſet perambulations of the heauens, and therefore the motions of the heauens cannot be infinite. It may here eaſily be obſerued, how the firſt poſition being vnable to proue it ſelfe, another more manifeſt doth giue it light, and doth deduce it vnto that, which doth ſo immediately proue it ſelfe vnto common ſenſe, and reaſon, and obſeruation of all ages and times, that no idiot can be ignorant, or will deny it.

Thus hath bin manifeſted, how ſome things are immediatly vnderſtood in the very firſt conſideration & view: ſome are proued by themſelues, ſome not proued by themſelues, but made euident by others. As many things are in the former kinds & ſeuerall maners manifeſted, and euidently proued vnto reaſon, ſenſe, or vnderſtanding: ſo are there many things neither by themſelues nor by other euident, neither to the vnderſtanding and reaſon, or to the outward ſenſe at the firſt apparent, but remaine ambiguous and doubtfull. In theſe things certainty of knowledge by manifeſt proofe failing, there remaineth no other refuge, but prudent and artificial coniecture, narrowly looking & ſearching thorow probabilities, vnto the neereſt poſſibilitie of truth & certainty.

Fom hence doe ariſe excellent vſes and benefits vnto vnderſtanding, though not ſo farre forth ofttimes gained, as is deſired vnto all priuate ends, yet ſo farre forth, as maketh wiſe and vnderſtanding men excell and ſhine before others. Hence it commeth to paſſe that in doubtfull caſes, counſels and attempts, one man is ſeene and knowne to ouer ſhine an other, as much as the glorious Sunne doth his ecclipſed ſiſter, the Moone. Hence haue iſſued ſo many noble and heroike Vertues; Sagacitie, exquiſitneſſe of iudgement, Prudence, Art, in the adminiſtration of high affaires. For, although in probabilities are no euident certainties, yet doe they ſo farre forth oft-times aduantage and aduance vnto the knowledge of certainety, that it is almoſt equall vnto certainty, and doth perſwade and ſettle diſcreete reſolution and diſpoſition in all affaires. In this conſiſteth the height, the tope, the ſom of Art, and the perfection of all humane knowledge, aboue or beyond which, no man could euer ſoar or leuell. By this light onely the former mentioned meanes failing, is oft times gained much excellence of natural knowledge to man, beyond and without which the eye and ſight of knowledge in man is ſealed vp, his vnderſtanding darkned, and cannot know many hidden things. And thus to him that rightly doth meditate and conſider, it is vndoubtedly cleere and certaine, how the Creator and infinite Prince of all principles hath founded the beginning & end, the power and poſſe of all knowledge, vpon one of the former waies of inueſtigation, beſide which there is no naturall knowledge to be expected. Philoſophie as yet neuer found other ^[6] waies vnto that infinite number of all Arts and Sciences, ſo admirably flouriſhing thorow ſo many ages of the world. For this cauſe the moſt excellent & prime Philoſopher, Ariſtotle, reiecteth whatſoeuer cānot be found by Senſe, or proued by reaſon, as ſpurious. Likewiſe Ptolomie hath bounded the true Art of Aſtronomie within fatum Phyſicum, within a neceſſitie in Nature, and to diſtinguiſh it from ſuperſtition (wherwith curioſitie vſually defileth or intangleth it) doth limit it intra conuenientem naturae modum, that is, within proportion and meaſure anſwerable to Reaſon and Nature. For this cauſe alſo, all true Philoſophers haue determined the two onely inſtruments of all true Arts, to bee Reaſon and experience, which Galen doth call the two legges whereupon the Art of Phyſike doth conſiſt. And therefore in the ſecond chapter of his Finitiones medicae, he ſaith, Optimus is eſt Medicus, qui omnia in Medicina recta agit ratione, that is, hee who doth all things in his ſubiect of Phyſike, according to right rule of reaſon, is the moſt excellent Phyſicion.

From hence alſo all true Artiſts haue defined Art to bee, Habitus cum ratione factiuus, that is, a ſettled habilitie, and promptneſſe of action, and operation according to reaſon. Vpon this ground others haue built other true rules and obſeruations, concerning true and lawfull Arts. Therefore (ſaith Galen) ars non eſt ex ijs quorum neutiquam eſt poteſtas, Iſagog. chap. 5. that is, Art is not of ſuch things as cannot be accompliſhed. Which is worthy noting, to diſtinguiſh preſtigious and ſuppoſed Arts from true Art. To this others likewiſe haue added another obſeruation, that is; that Art is imployed about ſuch things as are in reaſon profitable and not vaine. So ſaith Scaliger, exercit. 37. Sect. 31. Ars non est de rebus inutilibus. It is yet further obſerued vpon the ſame ground, that true Art doeth not confound or cloud it ſelfe in miſts, but reduceth vnto order, light and reaſon, things diſsipate, confuſed, and out of order and reaſon (as Cicero affirmeth) Ars res diuulſas diſſolutaſque conglutinat, & ratione quadam conſtringit. Vpon the ſame grounds diuers renowmed common weales haue expelled all falſe and forged Arts: as, Necromancy, Aeromancy, Geomancy, with other ſortiligous Diuinations. Vpon the ſame reaſons, diuers Emperors, Kings, Kingdomes and Lawes, haue exploded, cenſured, and condemned all ſuch as vnder pretext of the wholeſome Arts of Aſtronomy, Mathematikes, and the like, haue runne into fooliſh curioſities, impoſtures, and deceitfull practiſes. Iuſtinian the Roman Law-giuer and Emperour, his lawes are extant to this purpoſe. Likewiſe Tiberius his Decrees for the expulſion of counterfeit Mathematicians and Magicians. And Vlpian in his booke de Mathematicis & Maleficis, teſtifieth the publication of their goods, and their inhibition by the Emperours from communion with other Citizens ſo much as in fire or water. And as Reaſon, good Lawes, Kingdomes, Nations, and Common-weales haue diſtinguiſhed ingenuous, liberall, true and profitable Artes, and Sciences builded vpon reaſon, trueth and vnderſtanding; from baſe, ignoble, vnprofitable, needleſſe, curious, and erronious Artes: ſo hath the holy Scripture both iuſtified, ſanctified, and commended the one, and condemned, and nominated with rebuke and ſhame the other. The firſt is euident, Exod. 3. verſe 1, 2, 3, 4, 5, 6. where Almightie God doeth teſtifie concerning the knowledge and skill of workmanſhip in gold, ſiluer, and ſtone, that hee gaue it by his Spirit vnto Bezaleel, and Aholiab, who were workmen according to knowledge and vnderſtanding in that lawfull Art, profitable vnto the building of Gods houſe. The ſecond is manifeſt, Actes 19. verſe 19. where it is in their due commendations recorded, that thoſe who before vſed and practiſed vaine and curious Arts, when they were by the preaching of the Apoſtles truely conuerted, in token of their vndiſſembled repentance, they abſolutely renounced and diſclaimed their vaine learning, and openly burnt their bookes, though valued at an high rate and rich price.

CHAP. II. That no Knowledge can come vnto man in any Art or Science, but by Senſe or Reaſon, or likely and artificiall coniecture, is proued by the Science and Knowledge of Phyſike in ſtead of all other Arts and Sciences.

NOw for the better impreſsion of that which hath beene before ſaid: that is, that nothing is or can bee detected, or is liable vnto mans knowledge, which commeth not vnto him by the helpe of Reaſon, the inward or the outward Senſe, Demonſtration, Ratiocination, or iudicious and prudent Coniectation in reaſonable likelihood: let vs examine any one particular, ingenuous, liberall or lawfull Art or Science, in ſtead of many, and therein view, how by the former mentioned keyes, doores and entrances ſolely, are opened the wayes vnto their contemplations, ſtudy, and perfect apprehenſion. And if one Art or Science may bee ſufficient herein, I thinke it moſt fit to chooſe my owne, becauſe as to my ſelfe moſt prompt; ſo vnto any other not vnprofitable. All diſeaſes that happen vnto the body of man are either outward or inward, and therefore either ſeene by the eye, and deprehended by the outward Senſe, or conceiued onely by Reaſon and the inward Vnderſtanding. Inward diſeaſes, and ſubiect onely vnto reaſon and vnderſtanding doe ſometimes appeare clearely and certainely to reaſon and vnderſtanding; ſometimes they doe not appeare certaine, or by certaine notes or ſignes, but by likely markes onely, which are the grounds of artificiall coniecture.

And as ſome diſeaſes are apparent to outward ſenſe, ſome euident to inward reaſon, ſome by artificiall coniecture onely in learned, exact ſearch and perquiſition purſued vnto their diſcouery: ſo alſo are many diſeaſes hidden from all theſe wayes of inueſtigation, and therefore remaine as remembrances of mans manifold ignorance in this life, and of the ſecret reſeruation of Gods decree and prohibition. As then in thoſe diſeaſes which are apparent vnto ſight, it is blindneſſe in a Phyſicion to make queſtion; in thoſe which are euident to reaſon, to make doubt, is reaſonleſſe fatuitie; in thoſe which may be attained by artificiall coniectation, ſearch or perquiſition, either to be ſtacke, is ſloth, or to bee vnable, is inſufficiencie: ſo in thoſe diſeaſes, which neither outward ſenſe, nor inward reaſon, nor Art, nor artificiall coniecture can poſsibly diſcouer; to hope or ſeeke beyond Senſe and Reaſon, and reaſonable likelihood, is reaſonleſſe and ſenſeleſſe ſtriuing, and impatience of thoſe bounds which God hath ſet to limit the curioſitie of man. For better proofe and illuſtration, it will not bee impertinent to nominate ſome particuler diſeaſes in all theſe kinds. Firſt for outward diſeaſes, and ſuch as are euident to outward ſenſe, they are infinite. Who that is the leaſt practiſed in Phyſicke, doeth not aſſuredly know, when, with his eyes hee doeth behold an inflammation, a Schirrus, a Gangrene, Cancer, Callus, Fiſtula, Vlcer, Leproſie, Pſora, Struma, Petechia, Variola, Iaundes, Gout, Tabeſcence, Extenuation, and the like. Secondly, for inward diſeaſes euident to reaſon; he that is leaſt learned, doth know that all diſeaſes which may be defined, muſt neceſſarily be euident to reaſon; as alſo, that it is not difficult to define innumerable diſeaſes to him that is able to ^[7] conioine with the part affected, the true immediate kinde of the affection. The ſtomacke ceaſing her proper function of concoction, or depriued of appetite, doth it not thereby manifeſtly prooue vnto reaſon ſome inward ill affection therein? If with that ill affection bee ioyned a manifeſt inward heate about the region of the ſtomacke, accompanied with an Ague, drineſſe, thirſt and other accidents, and conſequences of heate, is not as plainely detected the kinde of the affection to be hot?

Thus both the part affected, which is the ſtomacke apparently (becauſe there the former accidents are found originally moouing and firſt ſeated,) and alſo the ill affection (which by the manifeſt burning heate doth prooue her kinde) being both conioyned, doe truely define the diſeaſe to bee an inflammation of the ſtomacke. The like may bee ſaide of the inflammations of all other inward parts of Pluriſies, Phrenſies, inflammation of the Liuer, Spleene, Wombe, Reines, Guts and other parts, the certaine teſtimonies of exceſsiue heate giuing demonſtration of an inflammation, and the paine (or at leaſt, ſome defect) or defection in the proper offices of the parts manifeſting the parts themſelues. As concerning inward inflammations of diuers parts, ſo likewiſe of inward Vlcers, and other maladies may be inſtanced. The diſeaſe of the bladder is oft certainly knowne, by paine in the part, or by ceſſation of his proper functions, or defection therein, and the kinde of diſeaſe therein by the excretions oft-times proceeding from it. And thus an Vlcer is oft diſcouered in the bladder, by paine, with purulent and ſanguiuolent miction. Diſeaſes likewiſe of the head are certainly diſcouered and detected vnto reaſon, by defects growing; ſometimes in the vnderſtanding, ſometimes in the memory, ſometimes in the imagination, ſometimes in all thoſe together, & ſometimes in the general motion of the whole body. Diſeaſes of the heart likewiſe, appeare by the euill and faulty motions of the pulſe, by ſoundings and defections in liuelihood of the ſpirits and vitall faculty. Diſeaſes of the Wombe or Mother likewiſe doe oft demonſtrate themſelues by depriued or depraued motions. It were tedious to make a particular enumeration of all diſeaſes of this kinde, which are in the ſame manner euident and apparent vnto reaſon.

Now let vs briefly alſo conſider ſome diſeaſes, which are neither euident to Reaſon, nor manifeſt to Senſe; but are gained, detected, and hunted out of their deepe and hidden couerts, by the quicke and exquiſite ſent of probable and artificiall coniecture; the neceſſity or vſe whereof, either in an ambiguous complication of doubtfull diſeaſes, or in the extrication of any intricate ſingle affection or malady, there is no man in Phyſicke exerciſed, who doth not dayly finde. Many examples of diſeaſes of this kinde would cauſe the ſmall body of this little worke voluminouſly to ſwell: we will therefore onely propoſe one.

Let vs ſuppoſe a ſicke man, doubtfully and diuerſly with theſe accidents afflicted: namely, a continuall feuer, a cough, ſpitting of blood, ſhortneſſe of winde, head-ache, deliration, want of ſleepe, drineſſe, thirſt, paines in diuers parts, ſides, ribbes, backe and belly: What diſeaſe or diſeaſes here are, can neither be manifeſt to ſenſe, diſtracted in this confuſion, multitude and concurrence of accidents; nor yet be euident to reaſon at the firſt view, becauſe it requireth ſo different conſideration, and deuided contemplation of ſo many ſeuerals apart. Here then it remaineth, that learned, iudicious, prudent, and diſcreete artificiall coniecture proceed exactly to diſtinguiſh & analiſe, as followeth. All the ſorenamed paines, diſtempers and accidents may indifferently ariſe, eyther from the Lungs inflamed, or the Liuer, or the Midriffe, or the Pleura; becauſe any one of theſe by it ſelfe doth vſually bring forth all, or moſt part of them. Heere then prudent, artificiall, and exquiſite perpenſion doth exactly valew and eſteeme all the different manners, quantities, qualities, poſitions and ſituations of paines; likewiſe accidents, motions, times, manners of motion, caracters, orders, and all other both ſubſtantiall and circumſtantiall conſiderations.

And firſt, as touching the feuer, head-ache, thirſt, idlenes of braine (becauſe they are common to many other diſeaſes beſides theſe, and require no curious, but a more careleſſe and common reſpect,) prudent and circumſpect coniectation doth leaue their needleſſe confuſion of more vſefull and needfull perpenſion, and doth more narrowly ſearch about thoſe accidents, which are more inſeparable, proper and peculiar vnto the diſeaſes named, and by exact diſquiſition in their differencies, doth notwithſtanding ſiſt out their hidden and ſecretly couched differencies, by which, in exact view they are found and diſtinguiſhed ſufficiently differing. The inſeparable accidents which doe peculiarly, or for the moſt part accompany the diſeaſes before named, that is, the inflammation of the Lungs, the Liuer, the Midriffe and the Pleura, are cough, ſhortneſſe of winde, ſpitting of blood, paines about the ribbes, ſides, belly, which in all theſe named diſeaſes, more or leſſe are preſent, either primarily, or by conſent of one part with another. Theſe, though ſeldome abſent from moſt of the foure former diſeaſes, and therefore not eaſily diſtinguiſhed, when they proceede from th'one or th'other; yet rightly weighed, and accurately conſidered in their ſeuerall manners, meaſures, and right poſitions in euery one, when apart and ſingle, they doe likewiſe in their confuſed mixture one with another, yeeld diſtinct and ſeuerall difference to him, that in a iudicious and diſcerning thought, doth beare their iuſt diſtinctions apart. For illuſtration, ſpitting of blood is vſually a companion to all, or moſt of the foure named diſeaſes; but in one in leſſe quantity, in another more; in one after one manner, in another after another; in one by vomiting, in another by expectoration, and in another by coughing; in one with much expuition, in another with little; in one with danger of ſtrangulation and ſuffocation, in another without; in one with thickneſſe, blackneſſe, and ſmall quantity of bloud, in another with thinneſſe, brightneſſe of colour, and more quantity; and in one of theſe alſo with leſſe, and in another with more difficulty and labour. Shortneſſe of winde, or difficulty of breathing, is a common companion to all the named diſeaſes; but in one with frequent expuition, in another without, and where, with expuition, in one with more facility, in another with difficulty, in one with one manner of diſtenſion of the inſtruments of reſpiration, in another with another, in one kinde of difficulty of reſpiration more frequent, in another leſſe, in one more grieuous, in another tolerable.

The like may be ſaid of coughing, and paines. Coughing in one of the forenamed diſeaſes is with much, in another with little, and in another with no expuition at all; in one continuall, in another with intermiſſion; in one with intenſion, in another with remiſsion; in one loud, in another ſtill; and where, with expectoration, in one of one colour and quantity, in another of another, and in another of none at all; in one eaſie, gentle, free and without paine, in another, grieuous and painfull; yea ſuffocatory, and neere to ſtrangle. Paine likewiſe is a common companion to all the mentioned diſeaſes; but diſtinguiſhed in the one and the other, by the manner, nature, and ſituation of the ſeuerall parts, which apart is euery one it poſſeſſeth, and alſo by the different oddes, faſhions, and kindes of paine; ſome being ſharp, ſome dull, ſome quicke, ſome ſlowe, ſome with diſtenſion, ſome with punction, ſome with heauineſſe and ſenſible weight, ſome more grieuous to the Patient lying, ſome to him ſitting or ſtanding, ſome more calme in one poſition of the body, and ſome in another.

And thus prudent an skilfull coniecture, by due and diligent perpenſion, comparing together oddes, and exactly referring vnto true diſcerning the ſeuerall properties and differences of accidents, their manner proportions, and other due circumſtances, doth in the end reduce euery accident to his right diſeaſe, and euery diſeaſe to his right cauſe; whereby the prudent, and iudicious Phyſicion doth cleerly vnderſtand directly and timely to apply proper and pertinent remedies. And thus in doubtfull caſes, which are neither euident to Reaſon, nor manifeſt to Senſe in the Art and exerciſe of Phyſike, it is manifeſt how ſolert and accurate coniectation, through the clouds and miſts of ambiguities, doth in the end ſo cleerely ſend forth and giue ſo faire a light, that doubt it ſelfe doth become out of doubt, and is little inferiour vnto certaine and plaine demonſtration. As a ſhort ſumme of all that hath been ſaid, whatſoeuer hath beene declared of diſeaſes, the ſame may bee propounded concerning their iſſues very briefely.

The iſſues of all diſeaſes are either informed from Senſe, or euident by reaſon, or ſerutable by artificiall coniecture. Examples of the firſt kinde are manifeſt, when with our eyes we behold the motion and Senſe externall and other outward functions of the body, either aboliſhed, or in an high degree depriued of their power and naturall vſe.

This certaine teſtimony of our ſight doth certainely informe the vnderſtanding, concerning the dangerous iſſue.

Examples of the ſecond kinde are manifeſt likewiſe, we finde either the cauſes of diſeaſes vnremoueably fixed, or the diſeaſe it ſelfe rooted in the ſubſtance of any of the principall parts, or accidents in malignitie, vehemence, and fury irreſiſtable. In theſe caſes a doubtfull and hard iſſue is euident to Reaſon by iuſt conſequent.

Examples of the latter kind are alſo apparent, when in diſeaſes, good and euill ſignes are ſo doubtfully mixed, that ſome promiſe Life, others as much threaten Death: ſome in number diſcourage, other ſome in worth as much as incourage. We doe oft ſee and know in the middeſt of this miſt and darknes, where there appeareth not to a common ſenſe ſo much as the leaſt ſhew of any indication of certaine iſſue; yet through the exquiſiteneſſe of prudent & artificiall perpenſion, and due exact diſtinction in the forementioned ſeeming inſcrutable oddes; the learned Phyſicion euen in the firſt ſcarce ſenſible budding of indication, and in the firſt moſt imperfect and ſcarce-being thereof doth oft diſcouer that true euent, which vſually and for the moſt part is ſeene and obſerued to come to paſſe.

If any man not rightly apprehending reaſon, make a doubt or queſtion of any ſuch poſſible exquiſitnes, let him conſider and behold it by an eaſie example. In an inequalitie of one and the ſame Vermiculant pulſe, where the beginning of the ſame diſtenſion is quicker, the next continuation or middle part is ſ[•]ower, and the beginning of the end thereof, ending almoſt before it begin: it muſt needes be very difficult, nay, almoſt impoſſible vnto the firſt view of Senſe or Reaſon, or to a common iudgement or learning, to diuide really, and diſtinguiſh this one ſhort ſmall motion into two or three diſtinct times and parts of motion, the ſpace ſo very ſhort, the faculty of mouing ſo low and weake, and the mouing it ſelfe almoſt altogether in an inſenſible exiguitie, and an indiuiſible degree of lowneſſe.

Wee ſee oft-times a common vulgar cannot in his reaſon conceiue it, much leſſe by his ſenſe at all perceiue it. Neither is it found eaſie to euery man, though learned therein, yea, or educate thereto, either perfectly to apprehend the generall Idea of ſuch a motion, or at all in the firſt proofes and tryals of his ſenſe or hand to deprehend any particular. Notwithſtanding, the Phyſicion that exquiſitely diſcerneth and iudgeth, doth both in reaſon ſee, that euery ſingle ſmalleſt motion, hath his diuers diſtinct diuiſion of parts, & alſo by his diſcerning, wary, iudicious and exerciſed touch, doth apartly detect and diſcouer it: And thus hath been proued by ſeueral inſtances taken in the art of Phyſicke, in ſteade of al other Arts and Sciences, for auoiding tediouſneſſe and confuſion, that all knowledge, all Art, all Science whatſoeuer giuen vnto man, hath no other entrance, meanes, or wayes thereto, but thorow Senſe or Reaſon, or prudent and artificiall coniecture, ſagacitie and exquiſiteneſſe of iudging and diſcerning thereby.

And that it may the better appeare, that beyond theſe waies and lights, the Phyſicion cannot finde any knowledge or diſcouery of Diſeaſes: let vs view ſome particular examples of ſome Diſeaſes for this cauſe vndiſcouerable, and not to be detected: and therewith conſider the impoſsibilitie of diſcouery to conſiſt ſolely herein; namely, for that they are remoued from any capacitie of Senſe or Reaſon, and from the reach of all artificiall ſearch, ſcrutiny & accurate inſight deriued from both, which is the higheſt ſtraine of humane Vnderſtanding. In the generall it cannot be denied (except of ſuch whoſe vnderſtandings are extremely blinde) that it is impoſſible, that thoſe diſeaſes ſhould or can bee at all ſo much as ſuſpected (and therefore much leſſe knowne) which yeeld no ſhew, no ſigne, no indication of themſelues. There needeth hereof no other, nor better proofe, then the enumeration of ſome particular diſeaſes of this kinde.

Are not diuers ſecret and hidden Apoſtemations, and other inward collections of vicious matter in the body, dayly Seminaries of vnexpected and wondred ſhapes of corruption and putrifaction, which lying long hidden in the body, and by an inſenſible growth taking deepe roote, in the end ſodainely breake forth beyond all poſſible expectation, or thought of the moſt excellent, exquiſite and ſubtill circumſpection and diſquiſition? For a briefe confirmation hereof, Hollerius doth mention a man, the cauſe of whoſe diſeaſe while he liued, being vnknowne to Phyſicions, and Art, after his deceaſe his guts were found gangrened and periſhed, and therein things viewed like vnto Water-ſnakes, and his Liuer full of ſchirroſe knots.

There happened vnto my ſelfe this yeare laſt paſt, a Patient, a very worthy Gentleman, who being extremely vexed with the Strangury, Diſurie, and Iſchurie together with piſſing of blood in great abundance, and the ſtone, by the vſe and accommodation of remedies, found much eaſe, mitigation of paines, and qualification of the extremitie of all the former accidents. Notwithſtanding, for that there were certaine indications of an Vlcer in the body or capacitie of the Bladder, his recouerie was not expected, but after his deceaſe, in the diſſection of his body, his Bladder was found rotten, broken and black, without any manifeſt matter therein as cauſe thereof, or ſo much as one ſtone, although hee had formerly and immediately before auoided many ſtones at ſeuerall times. This I produce, being freſh in memory, as an inſtance of impoſſibilitie of knowledge vnto a Phyſicion in many and frequent caſes. For how could the fracture or colour of his Bladder, while the Patient was liuing, by any exquiſiteneſſe of Art or vnderſtanding, be knowne in any poſſibilitie, meanes, or power of man, although all the other accidents aboue mentioned, were vndoubtedly, by certaine indications and ſignes diſcouered? I might here deliuer many other like Examples out of mine owne knowledge; I will onely call to remembrance one more.

I was of late yeares Phyſicion vnto a right Noble Lady; the cauſe of whoſe apparent dangerous eſtate, diuers learned and famous Phyſicions conioyned with my ſelfe, could neuer diſcouer. In the diſſection of her body after her deceaſe, her heart was found incloſed with a ſhining rotten gelly, and the very ſubſtance of the heart of the ſame colour.

In the ſame Lady, an intolerable paine about the bottome of her ſtomack, by fits depriued her of all eaſe by day, and of reſt by night, and could neuer be either knowne in the cauſe, or remooued in the accident by any meane or remedy: but after death, in the diſſection of her body before mentioned, a black round gelly as bigge as a Tenice ball, did manifeſt it ſelfe in that place, where, in her life, the intolerable paine was ſeated and fixed.

Of this euill diſcoloration of her heart, of the matter and euill colour of that matter wherewith her heart was inuironed; as alſo of that collected gelly in her ſtomacke, what poſſible knowledge (thinke you) or exquiſite vnderſtanding, or art of man could euer in her life time giue any notice or information? Like vnto this is that which Hollerius in the 21. of his rare obſeruations doth mention. In a ſicke man perplexed in a ſtrange manner from an vnknowne cauſe in his life, after his death his liuer and epiploon did appeare corrupted and putrified, his ſtomacke toward the bottome bruiſed and full of blacke iuice or humour. Chriſtophorus Schillincus, opening the body of a childe after death, reporteth, that hee ſaw in the ſmall veines, running thorow the ſubſtance of the liuer, many ſmall ſcrauling wormes then liuing. Beniuenius doth make mention of a woman tormented grieuouſly by a needle in her ſtomack, which was impoſſible by any art or exquiſitneſſe of vnderſtanding to bee conceiued or ſuſpected, if nature it ſelfe working it out thorow the body and ſubſtance of the ſtomacke, vnto the outward view and Senſe, had not ſo diſcouered it. I will not here mention the generation of wormes, ſtones, and the like in the guts, gall, heart, longs and other parts, of which no Art, or excellence of knowledge can poſſibly take notice, vntill they haue prooued themſelues vnto the ſight. Many diſeaſes of theſe kindes 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 t[•]ue 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 Scientificall Clarkes are altogether diſabled, and muſt neceſſarily bee ignorant. Thus hath beene 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 bee 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 Lawe are apparent vnto the outward Senſe, as ſight or hearing: and therefore being witneſſed by hearers or beholders, are without doubt or difficultie immediately diſpatched, ſentenſed, and adiudged. Many alſo are euident to reaſon, which therefore are held and reputed inuincibly and infallibly 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 & curious view of euery circumſtance, together with euery materiall moment and oddes thorowly, and vnto the depth and bottome by ſubtill diſquiſition fadomed, the learned, prudent, and diſcerning Iudge doeth 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 trueth can poſſibly be gained, the wiſe and vpright Iudge vnto neceſſitie in want of due warrant vnto iuſt proceeding, doeth with patience and ſobrietie ſubmit. For this cauſe (as may be ſeene vpon records) many caſes iuſtly neceſſarily and vnauoidably ſtand perpetually inſcrutable, vndecided and neuer determined, as certaine proofes & euidences of the limitation and annihilation of mans knowledge in many things of this life: Almightie God oft-times decreeing to hide ſome trueth from the fight 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 beene at large before declared, how God and Nature haue limited and confined all knowledge of man, within certaine wayes and bounds, out of which, and beyond which it cannot paſſe; as alſo for that cauſe, that no iuſtifiable Art or true Science whatſoeuer, doeth or can exceed thoſe reſtraints. There haue bin alſo diuers examples produced of the neceſſitie of mans ignorance, in the impoſſibilitie 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 our particular ſubiect of Witch-craft, whether in the common way of all other detections of trueths, it ought likewiſe conſiſt; or whether 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 prooued.) If without it can be no naturall knowledge, no Art, no Science, no diſcouery. If Law among all people and nations be ſo iuſt in all things, as to doe 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 bee 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 onely his nature is capable of whatſoeuer is allotted to bee knowne thereto? If this bee infallibly true, man muſt either by the former common wayes of knowledge and detection, know likewiſe and detect Witch-craft, or elſe bee altogether ignorant thereof; whereof the contrary by dayly 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 prooue and cleere his oppoſed innocency, and for many an iniuriouſly wronged wretch to prooue 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 Law, bee his burden neuer ſo importable, or his iniury exceeding crueltie.

For, if God had allowed vnto men alwayes ſmooth, aſſured, certaine and infallible wayes vnto the ſatisfaction of their wants, and the accompliſhment of their intentions and deſires without failing; what would become of Religion, Vertue, and Wiſedome? Then ſhould euery man be alike wiſe, and men would bee ſo confident in their owne ſtrength and power, and ſo proud, that they would forget God and neuer thinke of the Almighty. If the meanes and wayes vnto all knowledge, and the information of our deſires and affections, did meete with no impediment, to oppoſition, no contradiction, no caſualty to intercept, and all things ſhould proſperouſly ſucceed vnto our meanes and endeuours, there would neuer bee any vſe of Patience, T[•]perance, 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 wayes, nothing impoſsible, nothing denyed; then were our luſt a Lawe, and man in no power but in his owne, in no awe, in no Law, 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 reach him true wiſedome, pietie, truſt, dependance, worſhip, and adoration of his all-reſtraining and allimiting 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 lots, beyond which to deſire to know, is curioſitie, is folly: S[•]pientia, ve[•]a nolle nimis ſapere, ſaith the Poet. It is true Wiſedome, not to bee too wiſe: that is, not to know, nor deſire to know more then is allowed or needfull: needfull, not in our deſires, but Gods Decree.

Here then let [•]e intreat reaſonable men, not too much (as is vſuall) to ſwell with indignation, or to be puffed with impatience, where God doth not apertly reueale & 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 farre forth be contented to purſue the tryall 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 and Senſe, & 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 wayes of diſcouerie muſt bee likewiſe more then ordinary and ſupernaturall.

Hereto is truely anſwered, that ſince the nature and power of Spirits is vnknowne vnto man (as all things ſupernaturall) and can bee, 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 tranſcending his Nature, otherwiſe, then obſeruing how farre 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 naturall 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. And that this alſo is the ſame way & direction, which the holy Scripture it ſelfe doeth intend, for the diſcouery of witches, and their ſentenſing is manifeſt. Num. 39.30. Deut. 17.6. and 19.15. Matth. 18.16. Iohn 8.17. 2. Corinth. 13.1. Hobr. 10.28. In theſe named places it is required, that no man bee iudged in matter of weight, or death, but by the teſtimony of two witneſſes, at the leaſt. Witch-craft therefore being a matter, both of weight, and death, cannot according vnto Gods word, bee iudged but by teſtimony of witneſſes: whatſoeuer is witneſſed, muſt neceſſarily bee ſubiect to ſenſe, ſince no man can witneſſe ought, whereof there is not ſenſe. From hence then it is ineuitably concluded, that the workes of Witches, are no other way to bee diſcerned, or iudged, but by the common way of diſcouery, by deedes, and workes apparent to ſenſe, and the teſtimony thereof. Let men then bee perſwaded and contented (ſince God hath alotted, and allowed vnto the nature and power of man no other way) in this onely warranted true way to ſeeke the diſcouery, to finde the footing, path, and ſteppings of Witch-craft, as of all other things, which by the Decree of God are reuealed vnto man, and ſubiect vnto the knowledge of man. It may bee here demanded, whether Almighty God doth not extraordinarily, and miraculouſly at ſome time diſcouer this ſo abominable ſinne of Witch-craft, aſwell as by ordinary meanes leaue it vnto diſcouerie? This doubt ſhall more fitly in more due place be hereafter at large diſcourſed. It hath now beene here manifeſted, that there is or can bee no other ordinary tryall of Witch-craft, then that which is common vnto all other detections of trueth: and alſo that all derections ſubiect vnto the diſcouerie of man (as hath beene before cleared) are drawne and deriued either from Senſe or Reaſon, or likely probability raiſed from both.

Before I doe proceed farther, for his more facill vnderſtanding, I doe admoniſh the Reader, that hee diſtinguiſh, what is meant by the ſupernaturall workes; namely, whatſoeuer is effected, in, vpon, or by any corporall ſubſtances, or ſublunarie bodies, which is aboue the nature, and power of thoſe bodies, or ſublun[•]rie ſubſtances. They are not ſupernaturall, in regard of thoſe ſpirituall ſubſtances, which are the proper agents, and vnto whom ſuch workes, are no more then naturall; but in regard of thoſe bodily ſubſtances, vpon which, in which, or by which, thoſe ſpirituall ſubſtances doe worke, as meerely their patients, and being in themſelues, or owne nature depriued of any ſuch poſsibilitie.

CHAP. IIII. Of the workes of Witches and Diuels.

BEfore wee proceed further to treate concerning matter of Witch-craft, according to the former waies of diſcouery and inueſtigation: it will be needfull to diſtinguiſh who is the true Author, cauſe, and immediate workman of the ſupernaturall workes which by Sorcery and Witch-craft are compaſſed or brought to paſſe.

All created ſubſtances indowed with powers and vertue from God their Creator, are either bodily, or corporall ſubſtances, or ſpirituall, or mixt and betweene both.

Bodily and corporall ſubſtances are the heauens, the celeſtiall bodies of the Starres, of the Sunne, of the Moone; the bodies of the elements, and all elementarie ſubſtances from them deriued and compoſed.

Spirituall ſubſtances are either Angels, or Diuels, or ſoules of men after death, ſeparated from their bodies.

Mixed ſubſtances, partly Spirituall, partly bodily, are mankinde compounded of a naturall body, and vnderſtanding ſoule.

Hence it commeth to paſſe, that man by his vnderſtanding Spirit, doth together with Angels, Spirits, and Diuels, participate and vnderſtand many things; as the Scripture reuealed; the Hiſtory and Creation of the whole world; many truths of God; the grounds of Reaſon; the principles of Nature; many generall rules and obſeruations, and infinite particular obiects of many things paſt, preſent, and to come. But for that this vnderſtanding Soule is depreſſed, and impriſoned in this life by the body, by the paſſions, diſeaſes, and manifold incumbrances thereof, and cannot extend or inlarge it ſelfe further vnto any portion of knowledge, then thorow the narrow windowes, cloſures, parts and organs of the body: therefore muſt neceſſarily the knowledge of man be much inferiour vnto that meaſure of knowledge, which Spirits, being of a more ſubtill eſſence, and free from the burden and incumbrance of an earthly tabernacle or priſon, doe in a more large extent inioy.

As is ſaid of the difference of knowledge in Spirits, beyond the power and nature of man: ſo may be ſaid from the ſame reaſon of the difference of the workes of ſpirits, farre inlarging and extending their vertue and power, beyond the power and force of men.

The workes of men, are confined within the power and nature of theſe ſublunarie bodies, vnto which they are annexed, and tyed.

The workes of Spirits are limited to no corporall ſubſtance or body, but ſpaciouſly compaſſe the whole and vniuerſall body of the ſublunary or inferiour world (as the Diuell doth witneſſe of himſelfe, Iob 1. verſe 7.) and are not tied vnto any particular place, but rule generally therin, and in all places by the permiſſion of God, as is euident, Eph. 2. ver. 2. where the Diuell is called the Prince that ruleth in the ayre, euen the Spirit that now worketh in the children of diſobedience: and likewiſe, Epheſ. 6. verſe. 12. where he is called the Prince of darkneſſe of this world.

From theſe vndoubted grounds, it is neceſſarily inferred, that both all knowledge exceeding the knowledge of man, muſt needs iſſue from the knowledge of Spirits, and alſo that all workes exceeding and tranſcendent, aboue the power and nature of corporall ſubſtances, muſt neceſſarily be the force of Spirits. It may now be demaunded, how the workes of good Spirits ſhall be knowne and diſtinguiſhed from the workes of euill Spirits and diuels, ſince both their workes proceede from the ſame nature, ſubſtance, and ſpirituall eſſence common vnto them both. This ſhall appeare by the conſideration of the orders and ſorts of good Spirits, expreſſed in holy Scripture, and their properties, beſides which, all other are neceſſarily euill, and therefore diuels; like vnto whom likewiſe, by iuſt conſequent muſt be their workes, the one reciprocally ^[8] diſcouering the other. All good Spirits are either Angels and Meſſengers of God, ſpecially ſent with his holy embaſſage, to ſpeciall holy men, for ſpeciall holy ends; as was the Seraphin ſent vnto Iſaiah, the 6. Chapter, verſe 6. and as were the Angels vnto the Shepheards, when our Sauiour was borne, or as were the Angels which were ſent vnto the Patriarches of olde, or els tutelar Angels, ordinarily commanded to guide, protect, and defend the Elect and choſen children of God, as is manifeſt both by the teſtimony of our Sauiour, Math. 18. verſe. 10. See that you deſpiſe not (ſaith our bleſſed Sauiour) one of theſe little ones: For I ſay vnto you, that in heauen their Angels alway behold the face of my Father, which is in heauen. And by that Text alſo, Heb. 1. verſ. 14. Are they not all miniſtring Spirits (ſaith the Apoſtle, ſpeaking of Angels) ſent forth to miniſter for their ſakes, who ſhall be heires of ſaluation? Beſide theſe orders of good and holy Spirits, neither hath the holy Scripture, neither hath the light of reaſon, or nature, or obſeruation, knowne or diſcouered any other.

All the workes likewiſe and employments of theſe good Spirits, are all and euer obſerued to be like themſelues, holy, good, freely ſeruing and miniſtring vnto the expreſſe will, knowne and vndoubted pleaſure of Almighty God, as is certainly confirmed, Pſal. 103. verſe 20. Praiſe ye the Lord (ſaith the Pſalmiſt) ye his Angels that excell in power, that doe his commandements in obeying the voyce of his word. All workes therefore or effects iſſuing from Spirits, that cannot bee proued and manifeſted to be firſt commanded by ^[9] God; ſecondly, tending folely to the execution of his will; and thirdly, are not contained in one of the foure firſt mentioned offices and adminiſtrations of Spirits, they are all certainely and aſſuredly to be ſuſpected as workes of diuels and euill ſpirits, whom God doth permit (as ſaith S. Auguſtine in his 3. Booke de Trinitate) to bring to paſſe ſuch workes of theirs, partly to deceiue thoſe wicked, which God in iudgement hath giuen ouer to be deceiued of diuels; partly, to quicken and ſtirre vp the godly and holy man, and to trie and proue him thereby, as hee did his faithfull ſeruant Iob.

Now for a more diſtinct cleereneſſe and light vnto the proofe of theſe ſuſpected workes of diuels, it is very profitable, neceſſary and pertinent, that we conſider their kinds, which are two. The firſt kinde is of ſuch ſupernaturall workes as are done by the diuell ſolely and ſimply to his owne ends or vſe, without any reference or reſpect to any contract or couenant with man. The ſecond kinde is of ſuch tranſcendent workes, as are done with a reſpect or reference vnto ſome contract or couenant with man. In the firſt, the diuell is ſolely ^[10] an Agent for himſelfe, without the conſent or knowledge of man. In the ſecond, the ſupernaturall and tranſcendent workes are truly, eſſentially, and immediately from the diuels; alſo (becauſe out of the reach or power of any command of man ſimply) yet therein man hath a property and intereſt by couenant and contract, and deriuation thereof from the diuell, which is truely and ſolely Sorcerie, and Witch-craft: for ſince ſupernaturall workes are onely proper to a Spirit, and aboue the nature and power of man, they cannot truely and properly bee eſteemed his; and therefore it is not the ſupernaturall work it ſelfe, but mans contract and combination therein with the diuell, his conſent ^[11] and allowance thereof, that doth make it his, and him a Witch, a Sorcerer, which is a ^[12] contracter with the diuell.^[13] Now let vs proceed to conſider how theſe ſupernaturall workes in the former ſeuerall kindes are or may be detected, ſome by Reaſon, ſome by Senſe.

CHAP. V. The workes of the Diuell by himſelfe, ſolely wrought without the aſſociation of man.

IT is not deſtitute of eaſie proofe, that there are many ſupernaturall workes of the diuell manifeſt to ſenſe, wherein man doth not participate in knowledge, contract or conſent with him. Did not the Diuell in the body of a Serpent miraculouſly ^[14] reaſon, diſpute, ſpeake and conferre with Eua, Gen. 3? Was not his ſpeech and voice vndoubtedly, manifeſtly, perceptibly, and truly heard, and ſounding in her eares? There then was no man as yet borne that could combine with the diuell in this ſupernaturall worke, or that could then be found a Witch. Likewiſe, was not the diuels carriage of the body of our Sauiour, and ſetting it vpon a pinacle of the Temple, manifeſt to the eye? Was not the fire which the diuell ^[15] brought downe from heauen in ſo miraculous manner, and in ſo extraordinary power to deuoure ſo many thouſands of Jobs ſheepe, truly viſible? The Meſſenger eſcaping to bring the tydings doth witneſſe it. Was not the power of the diuell ſeene at ſuch time, as in the Goſpell he carryed whole herds of ſwine headlong into the Sea? Was not the Diuell ſeene to rend and teare the bodies of men by him poſſeſſed, in an extraordinarie and ſupernaturall manner and ſort, Marke the firſt, Luke 4. Math. 17. Marke the ninth? Was not the very voice of a Spirit heard and diſtinguiſhed, when the diuell in ſo fearefull and maruellous manner cryed out in the poſſeſſed, Math. 8. Mark. 5. Luke 8? Did not the people behold the miraculous force of the diuell caſting the poſſeſſed into the middeſt of them, Luke 4. verſe 33, 34, 35? Did not the people heare and behold a foule Spirit crying aloud, and in an admirable power and manner comming out of the poſſeſſed, Marke 1.24, 25, 26, 27? All theſe were workes ſupernaturall of the diuell, and manifeſt to outward ſenſe; yet no mention, no ſuſpicion, no reaſon of mention, or ſuſpicion of a Witch or Sorcerer: wherein therefore the diuel alone was ſole Agent. But it may be obiected, that theſe examples out of the holy Scriptures are recorded as things ſpecially ſeene, or noted in ſome ſpeciall ages and times, which after-times and other ages doe not, or cannot affoord.

The contrary is manifeſt by the faithfull hiſtories and true reports of Ethnicke writers, who liuing in diſtant ages, doe not differ in the true conſent and harmony of the ſame report, concerning the ſame things, as they haue ſucceeded in their ſeuerall ages. It is not incredible, but certain vnto any common Reader, what diuers authors of approued faith and credit, in ſeuerall ages haue written: how the diuell not onely out of the bodies and ſeuerall parts, ^[16] a part of the bodies of men haue vttered words, and ſpoken with the voice of men, euen as in the Goſpell he did out of the poſſeſſed; but alſo out of trees, caues of earth, images & ſtatues. The firſt is euident by the generall report from one ſucceeding age vnto another, concerning the Pythons Pythonici [〈 in non-Latin alphabet 〉] Ventriloqui, and the like. The ſecond was neuer hid many hundreth of yeares, for many ages long before the birth of our bleſſed Sauiour, as is apparent by the famous Oracle of Delphos, the Oake of Dedona, the Statue of Memnon. Petrus Gregorius Tholoſanus, in his Syntagma iuris, reciteth this hiſtory concerning certaine ſtatues at Alexandria, that they did fall vnto the ground ſudainly, and with an audible voice declared the death of Mauricius the Emperour, euen at the ſame moment and point of time when he was then ſlaine at Rome.

As the Diuell doth ſhew himſelfe by voices and ſounds in trees, caues, ſtatues, and the like: ſo doth he in diuers other outward ſhapes and formes of other creatures.

Thus he appeared vnto Eua, and ſpake vnto her in the ſhape of a Serpent aforeſaid. Of his appearance in diuers other formes likewiſe are many Teſtimonies. Neither doe Philoſophers differ or doubt herein. Ariſtotle in his Metaphyſickes hath theſe words. [〈 in non-Latin alphabet 〉]. That is, ſubſtances are called ſimple bodies, as water, earth, fire and the like, and things compounded thereof, as liuing creatures and ſpirits: which is ſo farre forth to be vnderſtood of ſpirits, as they were in aſſumed ſhapes viſible. Orpheus doth number ſixe kinds of theſe viſible diuels or ſpirits. [〈 in non-Latin alphabet 〉], That is, Spirits inhabiting the heauenly regions, Spirits ruling in the ayre, in the water, in the fire, in the earth, and vnder the earth. The Spirits in the Aire Plato ſaith, are preſidents of diuination, of miracles, and of Chaldaike Magicke. The Spirits in the earth, and vnder the earth are ſuch as appeare in the ſhape of Dogges, and Goates, and the like, moouing men vnto foule and vnlawfull luſts as Ianus Jocobus Boiſſardus in his tractate de Magia & genijs doth teſtifie. The ſame Authour vnto this purpoſe citeth Saint Auguſt. lib. 2. Super Geneſi[•] ad literam, confirming that Spirits doe vſe the helpe of Aerie bodies or ſubſtances that they may appeare vnto men. Vnto this opinion of the apparitions of Spirits variety of ſtory likewiſe doth bring forth faith and credit. I will not mention the apparition which happened vnto Athen[•]dorus the Philoſopher reported by Pliny, nor Brutus his Genius after the death of Iulius Caeſar, appearing and ſpeaking vnto him, nor thoſe repreſentations, which in the ſhape of men appeared vnto Lucius Domitius, returning toward Rome as Suetonius reporteth, adding for confirmation of truth in the Hiſtorie, that the apparition touching his beard, it inſtantly changed from the former perfect blacke vnto a liuely yellow, and thereupon he was afterward ſirnamed Oenobarbus. I will not farther cite ancient time[•] herein. Let vs come vnto later daies and writers. It is reported by Iohn de Serres the French Chronicler, that the late reno[•]med K. of France, Henry the 4. being in his hunting ſports, a Diuell or Spirit preſented vnto the Kings eares and his whole company, a great cry of hounds, and winding of hornes. The King commanded Count Soiſſons to goe ſee who it was, wondering who durſt interrupt his game. The Earle ſtill iſſuing forward toward the noiſe, ſtill heard it, but ſeemed nothing neerer vnto it, though deſiring to come neereſt vnto it. At length a bigge blacke man preſented himſelfe in the thickeſt of the buſhes, and ſpeaking vnto the Earle ſome few words, ſudainly vaniſhed.

There could be no deceit in ſo many eares and witneſſes, nor can the obiection of a meere imagination ſtand vncontrouled of the iuſt reproofe of want of wit and good manners, in doubt or deniall of ſo faire and ſo well aduiſed due teſtimonies.

Maſter Fox, in the life of Martin Luther, doth relate the apparition and conference of the Diuell with a yong man; who vpon contracts agreed betweene the Diuell and himſelfe, deliuered vnto the Diuell his bond for conditioned performances.

Speede in his Chronicle, and relation of the paſſage of many affaires, within the time of Henry the 4. doth make mention of the apparition of the Diuell in the habite of a Minorite Fryer at Danbury Church in Eſſex, with ſuch thundring, lightning, tempeſts, and fire-bals, that the [•]le of the Church brake, and halfe the Chancell was carried away.

I will not further recite infinite Hiſtories and Reports, which may ſeeme to depend vpon the obſcure or doubted credit of ſuperſtitious factions, or partiall Authors, but of ſuch onely as by the common conſent of times, and generall voice of all Writers, exact credit and eſteeme.

I[•] this kinde what a multitude of Examples doth the whole current and ſtreame of all Writers of all ages afford? Who almoſt that readeth any ancient claſsicall Author, can auoide the common mention of fained gods,^[17] and godeſſes of the field, of the woods, of the mountaines of houſes, of deſarts, of riuers, of ſprings, and the like, offering themſelues vnto men and people, ſometimes in one ſhape, ſometimes in another; requiring worſhip, ceremonies and rites; ſome in one manner, ſome in another; doing ſtrange and admired workes oft-times, ſometimes pleaſantly encountring people, ſometimes menacing?

Herevpon grew the multitude and varietie of names giuen vnto them, according to the ſeuerall manners, ſhapes, geſtures, and places which they vſed; as ^[18] Fauni, Satyri, Nymphae, Empuſa, Lemares. All Chriſtians, who know God, his word, and truth, and thereby beleeue one onely true God, muſt needs aſſure themſelues that all theſe were euill Spirits, and Diuels. ^[19] That ſuch were, all times, ages, hiſtories, and records of times with one vniuerſall conſent confirme. That they were manifeſtly ſeene, knowen, and familiarly by the outward ſenſes diſcerned and diſtinguiſhed, cannot bee denied, by the ſeuerall deſcriptions of their manners, aſſumed ſhapes and geſtures.

And thus briefely auoiding the tediouſneſſe of the multitude of vncertaine particular examples giuen by priuate men, I haue by vndoubted and vncontrouled references vnto ages and ſucceſſions of continued hiſtories from one vnto another manifeſted, how among the heathen, the Diuell hath apparently offered himſelfe vnto the outward ſenſe, without the aſſociation of a Witch or Sorcerer: Which was likewiſe before prooued by inſtances out of the holy Scripture. In all theſe the Diuell hath affected to ^[20] counterfeit the apparitions of the bleſſed Angels of God vnto his holy ſeruants, thereby to make himſelfe like or equal vnto God in ignorant and vnbeleeuing hearts.

CHAP. VI. Workes done by the Diuell, with reſpect vnto Couenant with Man.

IT now followeth to giue examples of ſuch ſupernaturall workes as are offered by the Diuell, wherein man hath an intereſt and propertie by contract with the Diuel; as alſo to ſhew that theſe workes are manifeſt in like manner vnto the outward ſenſe. Vnto this proofe out of holy Scripture, behold the Witch of Endor. Did not Saul contract with her, and ſhe promiſe vnto Saul to bring vp Samuel vnto him? Did not Saul ſee the viſion raiſed by her, or at leaſt ſpeake thereto, and receiue anſwer there-from, 1. Sam. 28.8? were not then his eyes and eares (thoſe two outward ſenſes) certaine witneſſes of her Sorcerie? Behold alſo the Sorcerers of Egypt. Did not Phaeraoh ſee and view with his eyes thoſe great and mighty Sorceries, water turned into blood, rods into Serpents, Frogges cauſed to iſſue out vpon the face of the earth?

And as the holy Scripture doth afford vs theſe examples, ſo are the hiſtories of all ages, people, and countries, fraught with the like as manifeſt to ſenſe as theſe, and as apparently detecting and pointing out the Sorcerer and Sorcery.

Liuy reporteth, in thoſe ancient dayes of Rome, that the Romane Claudia, a veſtall Virgin, did ſhew her ſelfe in act, able alone with eaſe and facilitie to draw a mighty ſhip by a ſmall line or girdle, which was in the weight and greatneſſe vnmoueable, againſt the force and power of many ſtrong men, aſſiſted by the ſtrength of cattell accuſtomed to draw mighty and heauy burdens. That this was an act ſupernaturall, and aboue, and beyond any naturall vertue or force in her Nature, is madneſſe to doubt. That in this ſupernaturall act alſo, ſhe had a propertie by her allowance and likeing thereof, expreſſed by her voluntarie action of vndertaking and drawing; who can make doubt? The act was ſupernaturall, and aboue her power and nature: her good will, allowance, and voluntary putting the act in practice, did proue her conſent, if not contract, with that power and nature ſuperiour vnto her owne, which is vndoubtedly, Sorcery, and Witch-craft. To this purpoſe, ſaith Bin[•]fieldiu[•], Explicat. in praelud. 5. Requiritar in maleficio hominis libero voluntas quam Diabolus non potest cogere, ſed perſuadere tantum aut terrere. That is, in Witch-craft neceſſarily the will, or conſent of man, muſt concurre with the Diuels worke, for the Diuell cannot force, or compell the will of man, but perſwadeth it onely, or affrighteth it. And againe hee faith, that whoſoeuer doeth pretend to doe thoſe things, which are aboue the power, and reach of man, by any naturall cauſes, which cauſes are allowed no ſuch effects, either in nature, or in Gods word, or by any ordinance of of his Church, that man doeth cloſely, or tacitly inuocate the Diuell. Quoties (inquit) quis contendit illud fac[•]re, per cauſas naturales, quae nec virtute ſua naturali, neque ex diuina aut Eccleſiaſtica poſſunt illud facere, Tacitè in vocatur Daemon.

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.

^[21] 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 thereof, together with the ſhot there, to ſtay.

The like is reported by Ianus, Iacobus, Boiſſardus, concerning a Germane Count in his booke de Diuinatione. It is related vpon good record, that Decius Actius the Augur, was able to report vnto Tar[•]inius the Romane King, the very particular which he intended, & prepared in his moſt ſecret deſignes. It is written of the Enthuſiaſtes, or Propheteſſes of Diana in Caſtab[•]la, a towne of Cilicia, that they would walke vſually, & voluntarily, with naked & bare feet, vpon hot burning coales, without any hurt, or alteration by the fire. It is recorded concerning Pythagoras, that hee would by certaine ſecret words, compell a feeding Oxe, Bullocke, or the like, immediately to ſtand ſtill, and forbeare his meat. Others report of him, that he would command wild beaſts, and Birds, Beares, and Eagles, to come vnto him, to grow tame, to follow him. It is credibly reported of the ſame Pythagoras, that hee was at once by ſeuerall parties ſeene, in the very ſame point of time, both in the Citie of Tharium, and the towne of Metapontum.

Apollonius likewiſe was tranſlated, as it were, in the twinkling of an eye, or in the ſpace of a word ſpeaking from Smyrna, vnto Epheſus, as ſome Hiſtories report. That the power by which theſe things were done, was more then humane, no Reaſon can doubt. That alſo the voluntary acceſſion of thoſe mens diſpoſing, or apting themſelues vnto theſe workes, doeth prooue their conſent, and by conſent in conſequence of reaſon, ſocietie with a Spirit, who can doubt? And for this cauſe, Binsfieldius termeth it a tacit contract, as is aforeſaid.

But here by the way, is iuſt occaſion offered vnto a queſtion; namely, whether a Spirit or Diuell can cauſe or bring to paſſe, that the ſame true body at once may bee really in two diſtant places, as it ſeemeth by this hiſtory of Pythagoras.

The anſwere hereto muſt needes in reaſon bee negatiue; becauſe it is impoſſible in nature, and in the ordinary vnchangeable courſe of all things by God created, that one indiuiduall and continued ſubſtance, or entire thing ſhould be wholly diuided from it ſelfe, and yet be it ſelfe, or poſſibly be twice, or bee in two places, and yet bee but one and the ſelfe ſame thing.

We muſt therefore rather here thinke that the diuell is a Iuggler, preſenting the liuely ſhape and pourt[•]aiture of Pythagoras in one place, and thereto haply by his ſupernaturall power, adding a counterfait liuelihood of ſpeech and geſture, while the true ſubſtance is certainely and truly ſeen in another place. That theſe like practiſes are vſuall with the diuell, is apparent in many other kinds beſide. Did hee not vndertake, Math. 4. verſe 8. vnto wiſdome it ſelfe but bleſſed Sauiour, to ſhew vnto him all the Kingdomes of the earth, a thing ſo farre out of his reach and compaſſe, but only by a lying and iugling viſion? If this he doeth vnto the Sonne of God, how ſhall the ſilly ſonnes of ſinfull men eſcape? It is written by ſome Authors, that the diuell hath perſwaded ſome fooliſh Sorcerers and Witches, that hee hath changed their bodies and ſubſtances, into Carts, Aſſes, Birds, and other creatures, which ^[22] really and indeed without illuſion (if it be not preſumption to reaſon with the Diuell) is impoſſible vnto him to doe. For there can bee no reall or true matamorphoſing of one ſubſtance or nature into another, but either by creation or generation. The one is the ſole immediate hand of God, communicable to no creature (becauſe there cannot be two Creators) the other is natural the finger-worke and power of God in nature, and proper to the nature of liuing animate creatures, not to Angels or Spirits.

Againe, creation is the worke of an infinite power, and therefore of God alone, becauſe there can be but one Infinite, whoſe nature containing all things, and contained of nothing, can admit no equall, no ſecond, no other. The Diuell then cannot create. That likewiſe he cannot cauſe theſe tranſmutations by generation, is as plaine and euident, becauſe a true and reall generation hath many precedent ^[23] alterations, and by little and little in ſpace of time groweth vnto the perfection of that kinde, vnto which it doth tend or is begotten; but theſe ſeeming tranſmutations by the Diuell of the ſubſtances of Men into Cactes, and the like, are ſwift and ſodaine, in a moment, and without preparation: and therefore are no true, but ſeeming and iuggling tranſmutations.

Here [•]ay be againe obiected, that the Diuell is able to worke aboue the power of Nature; and therefore beſide and aboue the naturall courſe of generation, hee is able to make theſe reall tranſmutations. It is anſwered, though the diuell indeed, as a Spirit, may doe, and doth many things aboue and beyond the courſe of ſome particular natures: yet doth hee not, nor is able to rule or command ouer generall Nature, or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations; neither is he generally. Maſter of vniuerſall Nature, but Nature Maſter and Commaunder of him. For Nature is nothing els but the ordinary ^[24] power of God in all things created, among which the Diuell being a creature, is contained, and therefore ſubiect to that vniuerſall power.

For this cauſe, although aboue the power of our particular nature, the Diuell as a Spirit doth many things, which in reſpect of our nature, are ſupernaturall; yet in reſpect of the power of Nature in vniuerſall, they are but naturall vnto himſelfe and other Spirits, who alſo are a kinde of creature contained within the generall nature of things created: Oppoſite therefore, contraries, againſt or aboue the generall ^[25] power of Nature, he can doe nothing. Therefore, to conclud this point, he cannot be able to commaund or compaſſe any generation aboue the power of Nature, whoſe power is more vniuerſall and greater then his. We will then hence conclude, that aboue and beyond the vniuerſall Nature and courſe of all generation, hee cannot make a true tranſmutation of the ſubſtance of any one creature into another.

It was before prooued, that it is impoſſible for him to doe it by creation. It is here manifeſt, that he cannot doe it by any courſe of true generation. There can be no real tranſmutation of one ſubſtance into another, without either a creation or generation. Wee will therefore conclude with the ſaying of Saint Auguſtine de Ciuitate Dei, lib. 18. cap. 18. Nec ſane Daemones naturas creant, ſed ſpecie tenus, quae à De[•] cr[•]ata ſunt, commutant, vt videantur eſſe quae non ſunt: that is, diuels cannot create any nature or ſubſtance, but in iuggling ſhew or ſeeming onely, whereby with falſe ſhaddowes and outward induced ſhapes couering thoſe things which are created of God, by theſe commutations they cauſe them to ſeeme that which they are not indeed.

Concerning other manifeſt iugglings and illuſions of the Diuell, diuers authors haue giuen diuers examples, but that which aboue all the reſt doth moſt palpably detect him herein, is a hiſtory related by Ioannes Baptiſta Porta in his ſecond booke De Magia naturali. He there witneſſeth, that vpon the Diuels ſuggeſtion, a Witch beleeued firmely, and perſwaded her ſelfe, that all the night ſhe had rid in the ayre, ouer diuers great Mountaines, and met inconuenticles of other Sorcereſſes; when the ſame night the mentioned Authour himſelfe, with others, had watched and ſeene her, all that imagined time of her tranſuection in the ayre, to be within her chamber profoundly ſleeping; yea, had ſmitten her, made her fleſh blue with ſtrokes, and could not a wake her, nor perſwade her afterward, when ſhee was a waked that they had ſo vſed her, or at all had either ſeene or beheld her. Thus preualent was the iuggling power of the Diuell.

S. Auſtine de Ciuitate Dei, lib. 18. doth deliuer an Hiſtory concerning the father of one Praeſtantius, who lying in a deep traunce ſo profoundly that no meanes could awake him, did dreame (as when he awaked he did report) that hee was transformed into an Aſſe, and carried bagges or burdens of come into a campe of Souldiers. At the ſame time, in the ſame manner, ſuch a like Aſſe as hee in dreame imagined himſelfe did bring ſuch burdens into the ſame campe.

From theſe examples may bee iuſtly drawne a plaine demonſtration of the Diuels palpable iuggling and illuſion, which alſo may ſerue for confirmation, together with the reaſons before annexed vnto my former anſwer, concerning the Diuels ſeeming, or deceitfull preſentation of the reall body of Pythagoras in two diſtant places at once, in the ſame point of time. And from all theſe conioined and conferred, may be truely inferred and collected, that the Diuell as hee doth many ſupernaturall workes really, ſo he doth many other by illuſion and beguiling the imagination.

Theſe his iugglings notwithſtanding are things alſo ſupernaturall, and tricks onely poſsible to Spirits and impoſſible to man. For it is impoſsible to man to frame ſo liuely a ſeeming preſence of man in one place, that it ſhall not bee diſcerned otherwiſe then the very ſame true preſence & real ſubſtance which is really in another place, as alſo to faſten ſuch dreames as were before mentioned, vpon men, and according to thoſe dreames to cauſe the things dreamed, by the witneſſe and teſtimony of other beholders, to bee brought to paſſe in ſo liuely likeneſſe and ſimilitude, as cannot bee diſcerned and diſcouered otherwiſe then the very ſame that they were in dreame likewiſe beleeued.

From hence it doth alſo follow very neceſſarily, that what man ſoeuer ſhall vndertake theſe ſupernaturall iuglings, which are onely poſsible in the power of Spirits, & of the Diuell alone, is thereby as truely conuinced to bee a Witch or Sorcerer, as he that vndertaketh any of the former reall ſupernaturall workes, or any other of the like kinde, becauſe they are both and all alike proper onely to the diuell, and wherein man can haue no property or power but by and through him. Let vs now then againe returne vnto the Diuels reall ſupernaturall performances and workes, vnto Sorcerers, from whence by the way of anſwer vnto the former doubt, concerning Pythagoras his ſuppoſed realty of being at once in two places, we haue hitherto onely digreſſed.

It is written as a thing vſuall vnto many famous Magicians, Sorcerers and Witches, vnto the view and ſight of ſome admitted ſpectators, to raiſe reſemblances of the dead, which ſeemeth a thing vndoubted by the Witch of Endor, raiſing Samuel the Prophet vnto Saul the King before mentioned.

In this kinde thoſe famous and renowned Witches Medea and Circe in old and ancient times are reported to excell. Hence among the Heathen had Necromancie the reaſon of the name and [〈 in non-Latin alphabet 〉] which is diuination by calling vp, or raiſing the dead.

Later times haue not been behinde former times in the record of the like: but to adde reaſon to inforce the truth of report herein; I will anſwer an obiection which may bee made. Whether in theſe apparitions there be onely illuſion and imagination; or ſome thing truely and really viſible vnto the outward ſenſe.

As touching the reall raiſing of the dead, it is impoſſible vnto the limited power of the Diuell, either in the ſubſtance of body or ſoule, to reduce or bring the dead back into this world, or life, or ſenſe againe; becauſe in death, by the vnchangeable, and vnalterable decree of God in his holy Writ, the body returneth into duſt from whence it came, and the Soule to God who gaue it.

Notwithſtanding, ſince the outward ſhape and figure, and proportion of any ſubſtance, and not the ſubſtance it ſelfe, or creature, is the true and naturall obiect of the eye, according to the Philoſopher, who truely ſaith, Res non videntur, ſed rerum ſpecies; that is, the ſubſtances or things themſelues are not offered, nor come vnto the ſight, but only their ſhape, and outward figure, as alſo for that common ſenſe and experience doe teach vs, that it is a thing abſurd, and impoſſible, that all thoſe bodies and ſubſtances, which in infinite number wee dayly ſee, and behold really and materially in their corporall ſubſtances, and dimenſions, ſhould be contained in the ſmall body of the eye: for theſe cauſes (I ſay) it is poſſible according to reaſon, that the Diuell in theſe ſuppoſed apparitions of the bodies and ſubſtances of dead men, may preſent true, reall, and naturall obiects, certaine and aſſured vnto the eye and ſight, if hee can onely preſent thereto the outward liuely pourtraitures, and ſhapes of the ſubſtances or bodies, though the bodies themſelues be away. That the Diuell can doe this, is no doubt. For if man by Art can vſually diuide the outward ſhapes, and figures of creatures and ſubſtances, from the ſubſtances and creatures themſelues (as is apparent by the looking glaſſe) and the cunning Painter can in another borrowed ſubſtance, ſeparated from their true, right and proper ſubſtance, repreſent perfectly the true and liuely ſhape of men, & other creatures, euen when they are not onely abſent, and remoued in farre diſtant places, but when oft-times they haue many yeares beene ſwallowed of the graue; why ſhould it be thought impoſſible vnto the Diuell (who certainely is more then exquiſite Apelles excellent) to offer and preſent vnto the eye likewiſe any true ſhape whatſoeuer?

If he can offer the true ſhape (as is not to be doubted) he doth offer a true and perfect obiect; and therefore that which is truely and certainely manifeſt to ſenſe, although ſpeech and the motion thereof, without another viſible bodie to ſuſtaine it (being impoſſible vnto ſhapes and pourtraitures drawne by men) be things ſupernaturall, and truely ſpirituall, which doe therefore make it a worke proper vnto the Diuell.

And thus it is apparent, that the ſuppoſed apparitions which the Diuell doth offer of dead men, may be eſteemed and reckoned among ſuch ſupernaturall workes of diuels and Sorcerers, as manifeſtly are brought to outward ſenſe.

Now let vs turne to view ſome other kinds of the ſame workes of the ſame Authors.

It is reported by ſome Writers of worthy credit, that the bodies of Sorcerers & Witches haue bin really carried, and locally remooued from on place into another by the diuell.

And of later times (as Bartholomaeus de Spina doth witneſſe) the inquiſitions haue condemned vnto perpetuall priſon, and their detained Witches, who by their owne confeſſion, and others proofe, haue by the Diuell been tranſported into ſo farre diſtant places, in few houres, that afterward it hath bin a trauell of many dayes, by their owne naturall power to returne againe from whence they were manifeſtly by the diuell carried.

It is a thing likewiſe written and vulgarly receiued, that Witches are oft-times ſeene bodily to haunt places, fields, houſes, graues, and ſepulchers, in an vnuſuall and miraculous manner and wondred faſhion. Theſe things, and infinite more, whether true or no, cannot be knowne, but to him that doth himſelfe behold, and can from his owne ſight auouch them really true, and not imaginarie. To performe ſome manner of aſportation, and locall tranſlation of the bodies of 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 Habacuc, 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 in the hiſtory of Iob) and of animate bodies alſo, or bodies of brute creatures (as is euident in the heards 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 carry their bodies the diſtance there expreſſed (whatſoeuer or how little ſo euer it was) it doth manifeſtly prooue his power, in the locall motion of mens bodies, although the full extent of his power therein be 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 do 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 prooſe 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 with him. And as is ſaid of this kinde, ſo may be ſaid of many more beſides thoſe before mentioned.

^[26]Concerning the manifeſt ſupernaturall workes done by Charmers, who is ignorant? To omit the hiſtories of Medea and 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: There inumeration 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 may to haue with the Diuell, is ſociety with Diuels, which is Witch-craft and Sorcerie.

And thus hath beene declared, how the ſupernatuall workes of the Diuell and Sorcerers may be 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 truely ^[27] anſwered, He that wanteth ſo much true iudgement, as to diſtinguiſh when he doth ſee a certaine true obiect offered vnto his ſight from without, and when he is incountred onely with a reſemblance thereof from within his fancie and imagination, is diſeaſed in body or minde, or both, and therefore is no competent Iudge or witneſſe in theſe or any other weighty affaires. For that is in health of body, and in the outward organes and inſtruments of ſenſe, and ſound in his reaſon, iudgement, and vnderſtanding, though ſometime the fogge and miſt of deceiued ſenſe, or fancy, ouerſhadow the brightneſſe of true and vndeceiued reaſon for a ſhort time in him yet it cannot ſo perpetually eclipſe it, but it wil recouer his light and true ſplendor againe, and truth will ſhine more excellently in the end out of that darkneſſe. This is very liuely ſeene in the example of S. Peter. Acts 12. verſe 10.12. who at firſt did thinke he had onely ſeene the Angell which God ſent vnto him to deliuer him out of bonds, in a dreame or viſion: but when afterward he was come to himſelfe, and his true ſenſe and reaſon, hee then perfectly diſcerned and knew that he was rea[•]y deliuered out of priſon by an Angel of God.

If men could not certainly diſcerne betweene that which they doe really ſee, and that they falſely imagine in viſions, dreames and fancie, then were the life of man moſt miſerable, there could be no certainty of truth, no excelling in knowledge or vnderſtanding. All men ſhould be a like vnable to diſtinguiſh, whether we liue in dreames onely, or in wakeful deed. But the certaine knowledge which God hath giuen vnto mankinde in ſo infinite kindes and meaſures, doth prooue the eminence of reaſon and vnderſtanding aboue the intanglements and depreſsion of ſenſe and fancie.

There remaineth as yet another doubt, which is, how thoſe things which before were mentioned to be ſpirituall and ſupernaturall can be ſubiect in reaſon vnto outward ſenſe or be knowne thereby, howſoeuer by the former examples, it doth ſo ſeeme. It is true that a Spirit and a Spirituall worke ſimply in it ſelfe in the owne nature and ſubſtance, cannot be ſeene by any bodily eyes, or be deprehended by any outward ſenſe.

Notwithſtanding, as they doe mixe themſelues with bodily * ſubſtances,^[28] which are ſubiect to ſenſe, by accident Spirits, and ſpirituall operations, are certainly tryed and diſcouered euen vnto ſenſe. For how is it poſsible that a Spirit ſhould mixe it ſelfe in corporall things, but the diſcrepant nature thereof, and mighty difference, muſt produce and beget ſome great apparent alteration, which alteration being beyond the wonted nature of the one, doth prooue another ſuperiour nature in the other? For illuſtration hereof, let vs borrow an inſtance from one of the forenamed manifeſt Sorceries. Water is turned into blood by a Spirituall power. The eye doth manifeſtly ſee the water, and as apparently after ſee the blood, and is a true and vndeceiued witneſſe of both. Reaſon and common ſenſe doe know the tranſmutation to proceede from an inuiſible power, which appearing in viſible bodies, is by them apart ſeene, and doth detect an inuiſible Author, becauſe an immediate effect manifeſted to ſenſe, doth neceſſarily in nature prooue the immediate cauſe, though hidden and vnknowne to ſenſe. That inuiſible and ſpirituall things may, by thoſe things which are viſible and bodily, be conceiued and diſcerned, the holy Scripture doth witneſſe in theſe words of Saint Paul, Rom. 1.20 The inuiſible things of God (ſaith he) are ſeene by the viſible things, or by his workes in the creation of the world, which are viſible.

It may be here demanded, ſince it is the propertie of the Diuell, in his ſeeming miraculous contriuements and actions (though a limited and finite obiect creature of God) yet to indeauour to counterfeit and imitate the moſt high and mightieſt workes of wonder of the infinite Creator, thereby to magnifie, deifie, and equall himſelfe vnto God in vnbeleeuing and ſeduced hearts: Since, I ſay, this is his property, how ſhall the fraile vnderſtanding and capacitie of man diſtinguiſh the maruailes of the diuell, ſo liuely reſembled thereto, from the true miracles, and truly miraculous workes of God, that thereby with more facility, and leſſe confuſion, induſtrious mindes may diſcouer the proper workes and acts of the Diuell, and his aſſociates, Enchaunters, Witches, and Sorcerers? Firſt, the true miracles of God being tranſcendent aboue all created power, and the immediate effects only of a creating vertue, Almighty God for his ſole good will and pleaſure doth vſually and euer diſpenſe by the hands and through the adminiſtration of holy men, Prophets and Apostles manifeſtly called of God. Secondly, the end and ſcope of Gods miracles, directly and mainely ayme and are bent at the glory of God, and the benefit of his people, not vnto any priuate end, any particular vaine end, tending to ſatisfaction of priuate luſts and curioſitie.

For this cauſe the holy Apoſtles vſed the gift of miracles not vnto any other ends, then vnto the confirmation of that holy Goſpel, which they preached and publiſhed from God, neither did they therein aſcribe ought vnto their own praiſe or glory, but ſolely vnto the praiſe and glory of God, and the good of his Church.

That this was their true end, and ought to be the ſcope and end of all that receiue the power of miracles from God, Saint Paul doth witneſſe and teach, 1. Cor. chap. 12. verſe 4, 5, 6, 7. Now there are (ſaith he) diuerſities of gifts, but the ſame Spirit: and there are diuerſities of adminiſtrations, but the ſame Lord: and there are diuerſities of operations, but God is the ſame which worketh all in all. But the manifeſtation of the Spirit is giuen to euery man to profit withall.

It is from hence manifeſt, that if any miracles proceede from God as Author, they are diſpenſed by men, ſanctified by God, and who can and are able to prooue and iuſtifie their warrant from God: as alſo that theſe men of God doe ſolely profeſſe and bend them vnto the glory of God, and the weale of his Church. This then is the ſquare and infallible rule by which all miracles doe ſtand or fall, and are approoued either to be of God, or conuinced to be of Diuels.

Let vs then conclude this point, with that excellent and diuine ſaying of Theophilact, vpon the 9. chap. of S. Luke. Praedicatio miraculis & miracula praedicatione ſanciuntur. Multi enim ſaepe miracula ediderunt per Daemones, ſed ecrum doctrina non erat ſana, quamobrem earum miracula non extiterunt a Deo. That is, the word of God doth eſtabliſh and confirme the truth of miracles, and miracles ratifie and confirme the authoritie and truth of the word. For many haue done miracles by the power of the Diuell, but their doctrine was corrupt and not found; and therefore their miracles were not of God. Whereſoeuer therefore miracles or ſupernaturall workes ſhall dare to ſhew their heads, not contained within thoſe limits or compaſſe, that is neither prooued immediately from God himſelfe, nor mediately by him reuealed in his writ & word of truth, they are iuſtly to be ſuſpected to iſſue from the enemies of God; the Diuell, and euill Spirits, and therefore their Authors ought to be accomptant therein vnto Iuſtice, and all religious Miniſters and ſeruants of God and Iuſtice, in the moſt ſtrict and ſeuere extent of Law. And thus much concerning the manifeſtation of the ſupernaturall workes of Witches and Sorcerers, vnto or through the outward Senſe.

CHAP. VII. The workes of the Diuell or Witches manifeſt to Reaſon, or conſequence of Reaſon, and how detected.

ALl doubts being cleared, it hath vndoubtedly appeared how ſupernaturall and ſpirituall workes are apparent to ſenſe. It now followeth to declare, how likewiſe they are euident to Reaſon, or neceſſary to conſequence of Reaſon.

Thoſe things are ſaid to be proper obiects of Reaſon and vnderſtanding: which, being remote from the immediate view or notice of the outward ſenſes, are grounded vpon vniuerſall and intellectuall knowne poſitions, propoſitions, and certaine vndoubted generall notions, by neceſſary collections, or raciocinations. That we may build the foundation of this our Reaſon or Raciocination vpon the infallible truth of Gods holy Word which ſhall neuer be ſhaken: let vs for the detection of Witches and Sorcerers, by reaſon, and conſequence of reaſon, ſyllogiſe directly and immediately from God himſelfe.

Thus ſaith Almighty God, Iſaiah chap. 8. verſe. 19. And when they ſhall ſay vnto you, Enquire of thoſe that haue a Spirit of Diuination, and at the South-ſayers, which murmure and whiſper, ſhould not a people enquire of their God? Vnder this interrogatiue (ſhould not a people inquire of their God?) is vnderſtood this affirmatiue; A people ſhould enquire of no other Spirit, but of their God alone.

From this holy text and writ, reaſon doth aſſume and collect neceſſarily, and truly.

Firſt, that many things are hidden from the knowledge of man, which are reuealed vnto the ſcience and knowledge of Spirits. Otherwiſe neither would man aske or enquire of Spirits (as hath beene vſuall in all ages) neither ſhould God haue occaſion here to forbid the enquiring at Spirits. That the ignorance alſo of man in things knowne to Spirits, is the true, firſt and originall motiue or reaſon for enquiring at Spirits, is very plaine by the words of King Saul, 1. Sam. 28.15. God is departed from me (ſaith he) vnto the viſion of Samuel, raiſed by the Diuell, and anſwereth me no more, neither by Prophets, neither by dreames: therefore haue I called thee, that thou maiſt tell mee what I ſhould doe.

Here is a manifeſt grant of knowledge in Spirits aboue men. Secondly, reaſon doth hence collect, that all Spirits that doe ſuffer themſelues to be enquired at, are euill Spirits, and therefore Diuels; becauſe Almighty God hath here expreſſely forbidden the enquiring at any other Spirit beſide himſelfe: and therefore good and holy Spirits will not, nor ^[29] can not diſobey the commandement of God, nor countenance or aſſiſt men in ſo doing. Thirdly, reaſon doeth neceſſarily hence conclude, that ſuch men as are enquired at for reuelations of things hidden from the skill and poſſibilitie of knowledge in man, are Sorcerers, Witches, and South-ſayers, if promiſing and performing according thereto really, and yet not warranted by God his word, nor aſſiſted by nature.

The conſequence and inference of this reaſon is iuſt; for that to promiſe thoſe things, or to vndertake thoſe things which are out of their own knowledge, and ſolely and properly in the knowledge of Spirits and Diuels, doeth manifeſtly proue in the performance, their intereſt, ſocietie, and contract with Spirits and Diuels, which is Sorcery and Witch-craft.

It may bee here obiected, that there are ſome men who affect to bee reſorted vnto, and to bee enquired at in things ſuppoſed hidden from the knowledge of man, and to be reputed able vnto ſuch Reuelations, though haply they practiſe to deceiue, vnder the colour of pretence, of ſuch abilitie.

It is iuſtly hereto anſwered, that this their preſumption ought to be ſeuerely enquired into, whether it doe taſte of ought that is diabolicall, of the Diuell, or ſupernaturall: and if nothing ſo doe, yet in this Grand cauſe of God himſelfe, the religious iealouſie of the prudent Magiſtrate, ought to puniſh their preſumption, which dare affect to vndertake the name or note of a ſinne, ſo odious and abominable vnto Almightie God. Let vs for better impreſſion, againe repeate and iterate thoſe things which were collected out of the propounded text.

Firſt, that there is knowledge in Spirits of things hidden, and ſeparated from the knowledge of man.

Secondly, that ſuch Spirits as are enquired at, and doe reueale ſuch knowledge vnto man, are Diuels.

Thirdly, that men which doe practiſe to be enquired at for ſuch ſuppoſed Reuelations, ought not onely to be iuſtly ſuſpected, and inquired into, but that if they be found therewithall, to know and reueale thoſe things, which are indeed and really aboue and beyond the knowledge of man, and are properly and onely in the power of Spirits; that then this doth infallibly prooue their intereſt power, and ſocietie with Diuels, which is certaine and aſſured Sorcery and Witch-craft.

And thus hath reaſon drawne a demonſtration out of the booke of God, of a certaine Witch, and manifeſt Sorcerer. Let vs now exerciſe our ſelues in the conſideration, examination, and tryall of ſome particulars herein.

It is ſaid of Apollonius, that he foretold the day, the houre of the day, the moment of the houre; wherein Coccius Nerra the Emperour ſhould die, long before the time and being in farre diſtant places remooued from him. It is reported of the ſame Apollonius, that being conſulted by one who for that purpoſe came vnto him, how he might grow rich, Apollonius appointed him to buy a certaine field or ground, and to be carefull in tilling and plowing thereof, which after he had done a while, he found in the end a great treaſure and ſo became rich. It is written of the ſame Apollonius alſo, He made knowne vnto Titus Veſpatian, the time and manner of his death, enquiring it at his hands. Theſe things with many other the like Ianus Iacobus Boiſſardus, relateth in the life of Apollonius.

Who hath not heard of the name and mention of that famous and renowmed Britiſh Wizard Merlin, and of his high and great eſteeme among Princes for his propheſies? Vnto his fore-ſight and predictions, from many foregoing ages, the ſucceſſes and euents of diuers Princes affaires, in their ſeuerall raignes, haue beene vſually by diuers times and hiſtories referred.

For this cauſe Maſter Camden, in the deſcription of Caermarden-ſhire, doth terme him the Tages of the Britans.

Speede in his tractate of the ancient Inhabitants of great Britane; as alſo of the life of Aurelius, Ambroſius, and of the raigne of King John, and of Henry the fourth, doth out of Malmesbury, and others, recite diuers accidents and euents, in ſeuerall ſucceeding ages, vnto his oraculous and miraculous illuminations, aſcribed to haue beene foreſ[•]ene, foretold, and knowne.

If there be truth in thoſe Oracles, and ancient foreſeeing 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, beene herefrom 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 we 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 ſhe had many miraculous Reuelations, whereof the King (then Charles the ſeauenth) and all his Armie and men of warre, were open wondering witneſſes, and in thoſe reuelations for the moſt part, there was found no leſſe wondrous truth, then true wonder, as ſaith Serres, although ſome others haue iudged her an Impoſtereſſe only. 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 Wizard foretold Duke Biron of his death, and that hee ſhould dye by the backe blow of a Burguignon, who afterward prooued his Executioner, beeing that Countrey man.

Melancton out of Carion doeth recite the mention of a woman, of the order of the Druides among the Tungri, who foretold Diocleſian that hee ſhould bee 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 long 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. booke, chap. 19. doeth make mention of one Frier Hierome, and of his many admirable reuelations and predictions, concerning the affaires of the King of France, which as from Friers owne mouth, hee himſelfe did oft heare, ſo with his owne eyes hee did witneſſe and behold their iſſue true. It was diſputed, whether in theſe tranſcendent reuelations the Frier were a ^[30] 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 wee deſire or affect more ſpecially to viewe what our owne Hiſtories at home afford: who can deny him a Wizard, or Witch, who as Maſter Speede and others teſtifie, in the reigne of Richard the Vſurper foretold, that vpon the ſame ſtone where hee daſh his ſpurre, riding toward Boſworth field, hee ſhould daſh his head in his returne: which prooued accordingly true, when being ſlaine in battell, hee 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 in repaſſage, where before in paſſage hee had ſtrooken his heele and ſpurre.

What can be deemed leſſe of the Author of that prophecie in Edward the fourth; that is, that ^[31] G. ſhould murder King Edwards heires, which G. vnderſtood of the Duke of Glocester, was too true.

How can he likewiſe eſcape the iuſt ſuſpition of the ſame foule crime, from whom originally or firſt was deriued that prophecie or prediction in Henry the fift, concerning his ſonne, as yet then vnborne, videlicet, that what Henry of Monmouth ſhould winne (which was Henry the fift) Henry of Windſor ſhould loſe (which was Henry the ſixt and his ſonne) as it after came truely to paſſe? Theſe things as I ſaid before, doe neceſſarily inferre a power farre ſuperiour, vnto the power of man, and therefore prooue their voluntarie vndertakers Witches, or Sorcerers. This doeth Binſfeldius in his Tract, de Malef. confeſſionis, confidently affirme in theſe words, Referri non poſſunt ad cauſas naturales, ſed ad Daemonas hi effectus, nempe reſponſe dare de occultis ferri, per verem, per loca remotiſſima. That is, theſe things can haue no relation vnto naturall cauſes, namely, to giue anſwere vnto things hidden from man, to flie in the ayre, and the like, but are to be attributed vnto the power of the Diuell, or Diuels.

But here may bee obiected, that ſince it is ſaid by God himſelfe, that no man ought to aske of any other Spirit, but of God alone, things hidden and vnreuealed to men, Iſa. 8. verſe 19. before alleadged; and ſince for that cauſe it is not to be doubted, that many things may be reuealed by God vnto men, for this cauſe and reaſon (I ſay) it may be deemed and obiected, that ſome of the former reuelations and prophecies may bee free from the imputation of Witch-craft, and Sorcery.

It is vnanſwerably anſwered to this obiection: Firſt, that all the reuelations and prophecies which are of God, are euer publiſhed by Prophets, & men of God, immediately called by God himſelfe, vnto thoſe functions and places. Secondly, thoſe veſſels, and ſeruants of God, which are the publiſhers of Gods reuelations or pophecies, doe euer auouch, and openly profeſſe God himſelfe, to bee Author thereof, from whom they onely claime, and openly proclaime their immediate, and expreſſe warrant and Commiſſion, as appeareth by all the prefixions of their prophecies: Thus ſaith the Lord, The Word of the Lord, The burden of the Lord, The reuelation of Ieſus Chriſt, and the like. Thirdly, the reuelations and prophecies, which are thus deriued and ſent from God, carry in themſelues ſome manifeſt ſtampe of their authority, and power from God, in ſome fruites or effects correſpondent, and anſwerable to the nature, will, and pleaſure of God, and are directly and originally bent, and intended vnto the glory of God, and the publike weale, and good of his Church, and people.

By theſe notes, and infallible markes of Gods holy prophecies and reuelations, may bee euidently diſcerned a cleere difference, and diſtinction thereof from diuelliſh predictions, and Sorcerous Prognoſtications, which therefore cannot ſhrowde, or hide themſelues vnder colour or pretenſe thereof, being duely and rightly expended.

It may bee yet further obiected, that ſome learned and truely religious ſeruants of God (though no publike Miniſters, of Propheticall functions or callings) haue had ſometimes their ſpeciall reuelations of ſome particular things, in which it were not onely manifeſtly iniurious, but plainly & extremely ridiculous to accompt them Witches. It is true, and cannot be denyed, that Almighty God ſometimes, by dreames, ſometimes by ſecret prodigies, doeth admoniſh ſome his priuate ſeruants, good and holy men, of ſome things to come, for their owne priuate and retired reformation, information or better preparation; not for prophane or trifling ends, or vſes, but that any prophecies or reuelations, can be of God, that are obſcurely whiſpred, or caſt abroad for ſuch vſes, by any vnwarranted or prophane Authors, without any manifeſt warrant, Commiſſion or authoritie from God, in the vpright iudgement of all men, that truely worſhip and feare the true God, the God of hoſtes, is much irreligion, and prophane credulitie to auouch, or affirme. Nay, it is altogether contrary and contradictory, and therefore impoſsible to God his miraculous reuelations, viſions and prophecies, ordinarily, or commonly to ſerue, or waite vpon the ordinary ends, or vſes of priuate men, ſince all true miracles, and miraculous reuelations are euer in their proper nature, and true end, ſolely attendant vpon God his immediate command and Word, vnto his extraordinary workes. To make it therefore ordinary, or a thing common, or of cuſtomary practice, to foretell or giue prediction of things to come, muſt neceſſarily proceede from the Diuell, ſince the gift of true propheſie, and the Spirit of true reuelation, is not ſubiected to the common or vſuall intentions of men; neither can profit or commodity, or ſale bee made thereof by men at their pleaſure, as is not vnwonted with all the diſciples of Simon Magus, Sorcerers and Witches, in their markets and fayres made of their prophecies and reuelations.

If then theſe whiſpered reuelations cannot bee of God, then are they neceſſarily of the Diuell. If they proceed from the Diuell, then by an ineuitable concluſion, thoſe men are his inſtruments or organs, by whom or through whom they originally flowe, or are deriued vnto men and publiſhed. It may be yet further obiected, that in men poſſeſſed by the Diuell, as were thoſe[•]men in the Goſpel, whoſe bodies the Diuell did really rend and teare (in whom hee did roare and crie out) whom hee caſt into the middeſt of the people. It may be (I ſay) obiected, that in thoſe poſſeſſed and the like, there may be reuealed many things hidden from men, without the imputation or iuſt opinion of Witch-craft or Sorcerie in them.

That this may bee, is manifeſt in the Goſpel, where the Diuell in the poſſeſſed vttered wordes of knowledge then hidden from men, but by extraordinary reuelation, when hee acknowledged our Sauiour to bee Ieſus the Sonne of the liuing God. This could not in any poſsibilitie of mans reaſon bee knowne vnto the poſſeſſed, becauſe it was then but in part reuealed vnto the Diſciples themſelues, who were as yet but learners themſelues and Scholers of that Diuinitie; neither had the naturall man, or the world as yet ſo much as taſted, or ſauoured any notice thereof.

The like may bee obiected concerning thoſe that are obſeſſed. I call them obſeſſed, in whoſe bodies outwardly appearing no extraordinarie ſignes or tokens of the Diuels corporall preſidence, or ^[32] reſidence in them (as was in the poſſeſſed manifeſt) yet are their mindes, vnderſtanding, wils, and reaſon palpably obſerued to bee beſieged, captiued and inchanted, by an extraordinary and more then naturall, or rather an infernall inuaſion of the Diuels illuſions, for the magnifying and aduancing whereof, the Diuell doth oft-times mixe and temper them with ſome rare and wonderfull reuelations, by or through the obſeſſed deliuered.

From theſe obiections both concerning the poſſeſſed, and alſo the obſeſſed, doeth iſſue a neceſſary ſequell, that prophecies and reuelations are not alwayes inſeparable teſtimonies of a Witch.

It is truely hereto anſwered, that ſolely and ſimply reuelations are not ſufficient euidences, or conuictions of a Witch, or Sorcerer, but with difference and diſtinction.

Supernaturall reuelations vnrequiredly transfuſed and transferred by the Diuell, doe not prooue the perſons in whom they are found, to bee their owne free or deſirous Agents in conſent therein, but rather properly and truely the Diuels Patients, and therefore it cannot be their guilt, but his intruſion, vſurpation, and inſidiation: but ſupernaturall reuelations, in which any man ſhall knowingly, and delibrately conſult with, or inquire at a knowne Spirit, and inioying 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 on a Witch or Sorcerer, by what way ſoeuer hee doe practiſe with the Diuell, whether by coniuration, ſpels, or other Magicke rites, or by vulgar trading with him, by familiar ſpeech and expreſſe contract, as is moſt vſuall with vulgar and vnlearned Witches. It is not the different manner of contracting, or couenanting with the Diuell, that maketh a new or a different ſpecies of a Witch, for by what name ſoeuer, in what manner ſoeuer, any man doeth contract with the Diuell, hee is a Witch or Sorcerer, ſaith Binsfeldius, and inuocateth the Diuell.

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 bee both by him affected (as is prooued by his mercinarie ſale thereof) and alſo are fore-thought and premeditate, as is euident by his promiſed and couenanted vndertaking thereof, according to conditions or agreement.

That we may make this point yet more cleere, let vs yet farther examine, and conſider what Witch-craft is. Theſe are the expreſſe wordes of Binsfeldius a Papiſt Diuine, in his tract de Confeſſionibus Sagarum & Veneficorum. Vt fiat maleficium haec tria concurrant neceſſe eſt inquit, Deus permittens, ſecundo Diaboli poteſtas, tertio hominis malefici voluntas libere conſentiens. That is, vnto Witch-craft three things neceſſarily concurre: firſt God permitting: ſecondly the Diuell working: thirdly, man thereto conſenting or yeelding his free-will. Vnto the very ſame purpoſe, ſaith a learned Proteſtant Diuine our countriman, Perkins in his deſcription of Witch-craft, including the worke or aſſiſtance of the Diuell, the permiſſion of God, and a wicked art freely practiſed by man, and chap. 5. of his diſcourſe of Witch-craft, hee pronounceth alſo him a Witch, whoſoeuer wittingly or willingly conſenteth to vſe the aide or aſſiſtance of the Diuell, in the working of wonders aboue the ordinary courſe of nature. I name theſe two Diuines onely, becauſe in this particular they ſeeme to mee to haue beſt ſatisfied, and by the common conſent both of Papiſt, and Proteſtant Diuines, the trueth doeth more vncontrouerſedly appeare Catholike and firme, moſt other learned men that I haue ſeene on both parts, hauing generally or for the moſt part comparatiuely beene defectiue. Scaliger in his booke de Sabtilitate, conſenteth with them both, exercit. 347. where ſpeaking of the impoſſibilitie, of one man hurting another meerely by bare wordes, hee hath theſe wordes.

There is a greater power then wordes ſaith hee, namely, the Diuell doeth the miſchiefe vpon the vttering of ſuch words; and the fooliſh ſottiſh man, that pronounceth or vttereth them, ſuppoſeth that by vertue of his words it is done. Ipſe igitur agit Daemon (inquit) ſtultus & vecors putat ſuis ſe verbis agere; vnto the ſame effect are the words of S. Auguſtine, by Magicke Art ſaith hee, miracles and things aboue nature are brought to paſſe, Miracula Magicis artibus fiunt. lib. 3. de Trinitate. The word Magicke doeth inſinuate, or imploy, or include both a Diuell, and a ſupernaturall effect or miracle, as in the former words of Scaliger, alſo the ſupernaturall effect and conſequent of mumbling, argued a power in them aboue the power of a meere voyce, or ſpeech, which therefore ſaith Scaliger, was the Diuell. In both likwiſe, the will and conſent of man was apparent. In the firſt, where S. Auguſtine calleth Magicke an Art, that imployeth a mans conſent, for that Artes are willingly, and wittingly ſtudied by man. In the ſecond, where Scaliger in the mumbling of words of ſupernaturall effect, affirmeth that the fooliſh man who vttered them, ſuppoſed thoſe effects to proceed from his words; his vttering therefore ſuch words, with that expectance, prooued his liking and conſent vnto ſuch effects. And thus it is vndoubtedly apparent, by theſe Authors in their deſcriptions of Magicke, and Witch-craft, that neceſſarily by conſent of reaſon, though not alwayes in expreſſe wordes, is vnderſtood and included, both ſomething ſupernaturall, and the will and conſent of man thereto. And this may yet bee made apparent, by the words of the ſame Scaliger, Exercit. 327. Magi (inquit) ſuas effectiones violentias appellant: propterea quod vires ſuas ſupra eas, quae naturae ordine fieri videntur exercent. That is, Magitians tearme their workes violencies, becauſe they exerciſe violent force, or power, aboue the courſe or order of humane nature. The Magitians giuing names vnto their workes, aboue humane power or nature, and boaſting them as their owne, doth prooue their free will and conſent. Thoſe their workes being ſupernaturall, doe prooue them to bee of the Diuell, as the very vſuall vnderſtanding of the word Magitian, whereby they are ordinarily tearmed, doeth teſtifie. And thus it is manifeſt. Firſt, that in Witch-craft the effect or worke done is ſupernaturall, aboue the reach and power of man. Secondly, that in that worke the Magitian, or Witch, hath a willing intereſt.

And hence now is manifeſt alſo, what Witch-craft is, namely, a worke or effect, aboue the nature or power of man, wherein notwithſtanding is the will, conſent, and aſſent of man. This no man can deny, the demonſtration being ſo euident.

It now followeth to enquire, how this Witch-craft ſhall bee detected, or diſcouered; Secondly, how ſhall mans free will, or conſent therein be diſcouered. Vnto the firſt, is eaſily anſwered, videlicet, the ſupernaturall worke or effect doeth appeare by it ſelfe, when it is manifeſt and apparent aboue the nature, reach, and power of man, ſuch as are diuers effects and workes formerly mentioned. Vnto the ſecond I anſwere, that mans free will, good will, conſent, aſſent, or allowance therein is diſcouered by the ſame true actes or meanes, whereby any man his conſent or aſſent is vſually diſcouered, indicted, and arraigned in the caſe of Treaſon, Murder, Fellonie.

In caſe of Treaſon, Murder, Fellonie, conſent is diſcouered in vſuall courſe and practiſe of the Law, either by ſome manifeſt act promoting or furthering thoſe wicked intents, or by conniuence therein: by wilfully not ſeeing, or by ſilence, or not reuealing,

As therefore in thoſe hainous crimes iuſtly; ſo in this high Treaſon againſt God, and adherence vnto his enemie the Diuell, in like manner any man his wicked aſſent, content, or good liking, is to be traced and diſcouered by any act tending vnto the promoting thereof, by his conniuing, willingly concealing, or ſilence: For as in caſe of Treaſon, Murther, Fellonie, whoſoeuer permitteth or admitteth any of thoſe crimes, whoſoeuer only conſenteth thereto, conniueth, keepeth counſell, or concealeth, is iuſtly by the law held, iudged, and condemned as a Traytor, Murderer, or Fellon himſelfe; So by the ſame equitie and reaſon in high Treaſon againſt God (ſuch as is Witch-craft and adhering vnto the Diuell his enemie) whoſoeuer ſhall conſent thereto, conniue, or giue allowance is certainly a Witch himſelfe, and guilty of Witchcraft. This is the reaſon why all Writers, with one conſent doe as well hold and condemne for Witchcraft the tacit contract as the expreſſe. Wherein in expreſſe tearmes vocally any man couenanteth with the Diuell, or contracteth. A tacit contract is, when any man taketh vpon him to doe, that by naturall cauſes, which cauſes are allowed no ſuch effects in courſe of nature, nor yet are allowed vnto any ſuch effects beſide the courſe of nature; Either by God, his Word, or by the Ordinances of his Church. To this effect expreſſely ſaith Binsfeldius lib. de Confeſſ. Malefic: & Sagarum: Tacitè (inquit) inuocatur Daemon quoties quis contendit illud, facere per cauſes naturales, quae nec virtute ſua naturali, neque ex Diuina, aut Eccleſiaſtica poſſunt illud facere. To the ſame purpoſe ſaith Perkins cap. 5. of his diſcourſe of Witch-craft, giuing allowance, ſaith he, vnto meanes not allowed by God maketh a Witch. That there are ſuch effects, the ſame Author doth inſtance in another place, in theſe words, Referri (inquit) non poſſunt ad cauſas naturales ſed ad Daemonas hi effectus, ferri per aerem dare reſponſa de occultis; That is, theſe effects cannot be referred vnto any naturall cauſes, but vnto the power of Diuels, namely, to flye in the ayre, to reueale things hidden from man. For this cauſe alſo ſaith Perkins, Diuining of things to come peremptorily, conuinceth the Author a Witch.

To conclude therefore, whoſoeuer taketh vpon him to doe theſe things, or the like, and cannot iuſtifie them done according vnto the vertue or power of naturall cauſes, or (if beſides courſe of nature) cannot prooue or warrant them to be of God, neither by his Word, nor Ordinance of his Church, that man is a Magitian, a Witch, or Sorcerer. But here it is requiſite, and fit that men doe diſtinguiſh betweene things vnwarrantably done beſide courſe of nature; and therefore neceſſarily to be tryed and iudged by thoſe rules of Gods Word, and Church. And betweene thoſe things, which are likewiſe vnwarrantably done, but are aboue the courſe of nature, yet are likewiſe to be tried by the ſame rules, and limits of Gods Word, and Church.

For as beſides courſe of nature are many things, as Sacraments, rites, Ceremonies. Which are to haue allowance of their being from the ſame limitations, or elſe are to be condemned. So there are things aboue nature as miracles, which alſo are to haue their allowance, and approbation by the former rules.

It followeth therefore neceſſarily from hence, that whatſoeuer ſupernaturall effect, or aboue the power, or nature of man doth happen, and is not warranted or allowed by God, his Word, or Church, that certainly is of the Diuell. If it be of the Diuell, then whoſoeuer doth allow, yeeld his good will, conſent, or by any way or meanes, or art doth promote or further, it is a Witch, as he who in Treaſon, or Murther, conniueth or conſenteth, is a Traytor or Murderer as is aforeſaid. That a ſupernaturall worke, or an effect aboue nature, is to be held Diabolicall, is not only prooued by examination and triall of God, his Word, and Church, but reaſon it ſelfe doth alſo demonſtrate it. Euery ſupernaturall effect, hath a ſupernaturall cauſe. Euery ſupernaturall cauſe is God, or the Diuell, there being no meane betweene, but one or the other. Good Angels or ſpirits doe worke their ſupernaturall effects alſo or aboue nature, but thoſe their ſupernaturall workes are alwaies directed and commanded by God, and therefore are of God, and carrie with them euidence immediate from God. All ſupernaturall workes that are of God, are warranted from God. Therefore whatſoeuer ſupernaturall worke cannot be warranted of God, is of the Diuell. Whether it may be warranted to be of God, will appeare eaſily by the former limitations and rules. If therefore a ſupernaturall worke appeare not to be of God, by the former limitations, and examination; then is it certainly of the Diuell. By neceſſary conſequence, therefore of reaſon it followeth, that whoſoeuer vnto any ſuch effect or worke, thus demonſtratiuely diſcouered to be of the Diuell, doth giue any allowance or conſent, though neuer ſo tacitly, or cloſely, yea though ignorant of the qualitie or degree of the ſin, yet in his raſh and vnaduiſed and inconſiderate yeelding or conniuing therein, he is guiltie, acceſſary, and a very Witch himſelfe, as is aforeſaid in caſe of Treaſon, and the like grieuous offences againſt a Prince or State. For the ignorance of the law excuſeth no man, yea and in this particular, So many faire directions by learned Writers giuen, doth leaue men inexcuſable, and maketh ignorance wilfull, and reſolute, and excludeth eaſie pardon. Neither can the moſt ſimple ignorance iuſtifie any man, although it may qualifie the degree or grieuouſneſſe of puniſhment.

If this law ſeeme ſtrict and hard. Let men conſider the greatneſſe, and grieuouſneſſe of the ſinne, and the pernicious conſequence thereof. Which iuſtly doth vrge, and impoſe the neceſſary; fearefull rigour, and ſtrictneſſe of the law. The neceſſitie and equitie hereof is apparent in caſe of high Treaſon aforeſaid againſt a Prince, or State, wherein vſually they who are ſimply, or ignorantly drawne, or vſed, or are inſtruments in any ſort, to further or promote the miſchiefe, are as well lyable vnto the ſeuere inquiſition, and terrible cenſure of the law, as are they who were the maine plotters and contriuers. Witchcraft is high Treaſon againſt God himſelfe, a combining, and adhering vnto his enemie the Diuell, a deſperate renouncing of God and all goodneſſe, and a worſhip of Diuels. In this abominable ſinne therefore, in any kinde or ſort, in any manner or action, to be friend, aide or conuince is no leſſe then high Treaſon againſt God alſo, wherein as well the acceſſarie as the principall are both guiltie. Whoſoeuer therefore ſhall in matter of this high nature or danger, dare or hazard to doe any thing that may be queſtioned or iuſtly ſuſpected in that kinde, or to tend thereto, cannot be by his ignorance excuſed.

Thus I obiections doubts and impediments remooued, let vs build a neuer-deceiuing, and inuiolate concluſion concerning Witches, vpon this neuer-failing nor ſhaken foundation: that is, all ſupernaturall workes reuelations or prophecies whatſoeuer, that iſſue not either immediately, and manifeſtly from God himſelfe, or from his Word or Church allowed (the proofe and touchſtone whereof hath beene before touched, and briefely declared) or from the Diuell in the ignorant poſſeſſed or obſeſſed, or are not counterfeit and impoſturous (which is likewiſe elſe-where in the due place conſidered) all other reuelations or works (I ſay) whatſoeuer, not excepted nor included in one of theſe, are vndoubtedly iſſuing from Witches and Sorcerers, and are certaine and demonſtratiue proofes and euidences of Witch-craft and Sorcery, in whom they are originally firſt detected. And thus how Reaſon doth cull and draw forth a Witch or Sorcerer, hath euidently beene cleared and declared.

CHAP. VIII. Of diuers kindes and manners, wherein Sorcerers and Witches, receiue knowledge from Spirits.

AS Almightie God hath out of the Text before mentioned, Iſaiah 8. in generall made euident, who is infallibly a Witch or Sorcerer: ſo hath he in other places of Scripture manifeſted ſome of their ſeuerall kinds, according to the different ſhapes and formes, in which they doe enquire at Spirits for their knowledge and reuelations.

This is apparent out of the 18. chap. of Deuteronomie, verſe 10. Let none bee ſound amongſt you that vſeth Witch-craft. What Witch-craft is, was before out of the Prophet Iſaiah declared.

Now in this place doth follow the enumeration of ſome of the ſpeciall or particular ſhapes in which they ſhroud themſelues. Let none be found among you (ſaith the Prophet) that vſeth Witch-craft: and immediatly after doth adde thoſe particular formes in which they enquire: A regarder of times: a marker of the flying of fowles: a Charmer: a Sooth-ſayer, or that asketh counſell of the dead. As therefore before we prooued, that the infallible true note of a Witch in generall, and in common vnto all Witches, and Sorcerers, of what kinde ſo euer, is to be enquired at in things hidden from men (as is likewiſe by thoſe words of Saul apparent, Sam. 1. chap. 28 verſe 7. Seeke mee a woman that hath a familiar Spirit, that I may goe to her and aske of her:) ſo here in this text are reckoned vp ſome of their ſeuerall ſhapes, by which in true and ſound reaſon, and the due conſequent thereof, we may conſider and collect many other, though not here numbred, or mentioned.

For ſince the common and inſeparable ſigne or marke of Witches is certainely made knowne to bee, the practiſe of reuealing vnto men that enquire thoſe things which are hidden from men, and onely reuealed by Spirits: it followeth by neceſſarie conſequent, that not onely thoſe which are here ſpecially nominated, in that ſhape of marking of the flying of fowles, or of charming, or of raiſing the dead, but all other whatſoeuer, in what other ſhape ſo euer that is, hath, or can be deuiſed, that ſhall be found to practiſe or vndertake to be enquired at, and to giue anſwer and reuelation of things ſeparated from the knowledge of man, and which God hath hidden from men, and therefore hath forbidden by Spirits to be made knowne to men; all ſuch (I ſay) in what ſhape ſo euer, as well in theſe kinds here named, are, according to the generall note of a Witch, to be iudged Witches and Sorcerers.

For as the holy Scripture hath nominated and pointed out vnto vs ſome few kinds, as a light onely vnto all the reſt: ſo may common experience by theſe bring others vnto our view, and all ages haue vpon the records of time and Hiſtorie, left vnto ſucceeding poſteritie, many ſhapes more of memorable and famous Witches; not onely in theſe ſhapes and formes ſhrowded, which are here mentioned but in many other.

Beſides thoſe kinds 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 common kinde and nature the ſame.) It is no ſtrange thing, that in the ſhape, and vnder the precenſe of Astrologie, ^[33] ſome men haue hidden ſorcerous practiſe, 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 Wizards, who would vndertake for gaine, to foretell the certaine ſtate and conſtitution of weather to come ſo aſſuredly, that they would vſually fell 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 Deuter. 18. verſe 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 Diuell to be chiefe Author of the workes, and the other to be alſo guilty to the worke.

That the profeſſors of Aſtrologie haue in former ages vnto Aſtrologie ioyned this diuelliſh skill and cuſtome; as alſo other kinds 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 ioyntly 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 be enacted or ordered that no man aske counſell of a South-ſayer, a Mathematician, an Aſtrologer, a Caldean, a Magician.

Dion in the 27. booke of Hiſtorie, doth make mention of Aſtrologers, who by diuelliſh skill practiſed and vſed to ſend the Diuell to preſent ^[34] dreames vnto men in their ſleepe▪ for which cauſe Tiberius the Emperour reuenged himſelfe vpon ſuch Aſtrologers, though otherwiſe himſelfe a great friend and louer of Aſtrologie. Sir Chriſtopher Heyd[•] in his defence of iudiciall Aſtrologie, doth out of Oſ[•]ander recite this diſtinction of Aſtrologie: ^[35] Aſtrologia pura qua nihil habet de Magi[•], that is, Aſtrologie that is not mixed, no[•] intermidieth with Magicke. Whereby 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 ^[36] ſimply, and ſuch as with Aſtrologie ioyned Magicke. And out of Brentius he reciteth theſe words, Non negat Hierimias ca[•] partem Aſtrologiae, quae ſequitur manifestas natura rationes; that is, the Prophet Ieremy doth not deny or condemne that part of Aſtrologie, which is guided by manifeſt reaſon or cauſe in nature. Hereby then is vnauoidably concluded, that the Prophet of God condemneth that part of Aſtrologie, which exceedeth cauſes and reaſon in nature, and that neceſſarily muſt needs be Sorcery and Magicke. As it is not obſcure, that ſome men vnder the colour of Aſtrologie haue practiſed Magicke and Sorcery; ſo is it no leſſe euident, that many others, vnder the pretenſe of aduiſing and counſelling in Phyſicke. For curation or Prognoſtication of diſeaſes, haue likewiſe exerciſed the ſame diuelliſh practiſe.

That this hath beene no new vpſtare cuſtome, the multitude of diſeaſes, which ancient times doe regiſter to haue beene cured by enchaunted Spels, and words, and Magicke skill, doeth plentifully witneſſe. The moſt ancient father of all Phyſicke and Phyſicions, the incomparable worthy founder of Method and Art, ^[37] Hippocrates, ^[38] Dioſcorides, ^[39] Theophraſtus, with other ſucceeding Ancients, doe generally all acknowledge the force and power of Magicall curation. Galen in his younger time gaue no credit thereto, but in the more aged ^[40] experience of right obſeruation he doeth acknowledge it. I will not ſtuffe this ſmall Treatiſe with the particular citation of euery Author. Later Phyſicians alſo of the beſt and moſt choiſe note, doe herein, with former ages conſent and concurre, and experience doeth confirme trueth in both.

Whoſoeuer is acquainted with bookes and reading, ſhall euery where meete a world of the wonders of cures, by wordes, by lookes, by ſignes, by figures, by characters, and ceremonious rites. As what the practiſe of former ages hath beene is manifeſt; ſo what our age and later time doeth herein afford, is almoſt no where in this kingdome obſcure. The neereſt vnto that impudence, which herein this our time doeth produce and ſet foorth, is that hiſtory of a Germane Witch, reported in the Ma[•]etis Maleficarum.

There was (as the Author of that worke ſaith) ſometime a Sorcereſſe in Germany, who vſually cured not onely 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 Author, that are not Phyſicians doe 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. Herodatus is not ſilent herein. But to omit all their needleſſe teſtimonies, Phyſicians of theſe laſt times, of the moſt eminent note and worth (whoſe pennes are yet ſcarce d[•]ie) doe witneſſe the trueth hereof from their owne knowledge, fight and experience. Aboue the reſt, Fer[•] [•]i[•] de Abditis ner[•] 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 doe deriue their power and skill. If it bee in his power, where God doeth permit, to induce diſeaſes, it muſt needes bee in his power to ceaſe or calme diſeaſes; becauſe both cauſing and curing, conſiſt in the vertue and force of the ſame meanes. Hee therefore that knoweth how and by [•]hat cauſe the diſeaſe is induced, doeth neceſſarily vnderſtand; that by the remouall of that cauſe it is cured, and according to that rule can equally, as well by remouall of that cauſe, cure, as by the induction of the cauſe bring ſickeneſſe. For this reaſon it is a maxi[•] in Phyſicke infallible, that he is the moſt excellent Phyſician, who knoweth beſt the cauſes of diſeaſes, and who vpon the knowledge of their true cauſes doeth found the right method of their curation.

That the Diuell doeth 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 he brought that grieuous generall b[•]ch and byle, ouer all his body, Iob chap. 2. verſe 7. That hee did this by the force of cauſes in nature, muſt needes bee euident. Firſt, becauſe hee is a creature, and ſubiect and limited by nature vnto and within he[•] li[•]; 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) doeth call all his workes iuſtly ſupernaturall. Secondly, for that by [•]es and dotches 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 impoſſibilitie, to worke thoſe effects without nature, are thus yet more briefly and cleerely made infallible. Of ^[41] nothing ſimply to produce any thing vnto a true being and exiſtence, is the ſole and proper worke of any infinite Creator, and impoſsible vnto any creature. Therefore the Diuell being a creature, could not bring thoſe diſeaſes vpon Job, 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 elſe where hee hath ſeemed moſt perfectly to cure, it hath beene for a reſeruation of the body by him cured, vnto a greater and further miſchiefe in time to ſucccede. Beſides, this kinde of Witch, by meanes vnknowne to man, or by a ſupernaturall vertue in knowne meanes, aboue and beyond their nature, vndertaking to cure the ſicke, or to foretell the euent and iſſues of diſeaſes, there is alſo another kind which doeth 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 the Kingdome, whereof no man can bee ignorant,^[42] who luſteth to obſerue the vncontrouled libertie and licenſe of open and ordinary reſort in all places vnto wiſe-men, and wiſe-women, ſo vulgarly termed for their reputed knowledge concerning ſuch diſeaſed perſons as are ſuppoſed to be bewitched.

But it may bee obiected, that many of theſe two laſt mentioned forts are rather deceiuers, and Impoſtors onely, who by an opinion of this power, and not by any reall power herein, doe deceiue, ſeduce, and beguile the people. This cannot in ſome be denied: notwithſtanding leaſt impious impoſture bee ſtill tolerated to bee a couert to hide the manifeſt diuelliſh practiſe of Witches, vnder pretenſe thereof (whereby it ſhall euer continue in this ſhape neglected or vnſpied) I will both briefely giue ſatisfaction how the one may bee diſtinguiſhed from the other, and alſo declare how men ceaſing to enquire at Diuels and Witches, or Impoſtors, may learne to enquire of their God alone, and by the light of nature and reaſon (which hee hath giuen vnto them) in his feare, with his allowance and approbation, more truely and certainely informe themſelues.

CHAP. IX. Of Wizards and Impostors, how they differ from Witches.

HOw Witch-craft in diuers kinds may, according to euidence of reaſon, be detected, hath beene before made manifeſt. How impoſture may be diſcouered (ſenſe there is ſo good vſe and neceſſitie of the diſtinction thereof, for the more perfect ſeparating and ſetting a part of Witch-craft by it ſelfe) wee will likewiſe briefly make manifeſt.

^[43] The Impoſtor is he who pretendeth truth, but intendeth falſhood. For this cauſe ſometimes vnder an holy pretenſe, he maketh God the ^[44] Author of his vnholy preſtigiation, and ſlandereth God vnto his face, ſometimes to be reputed an ^[45] Angell of light, he maketh himſelfe a licenſe to counterfeit the Diuell. He propoſeth it his trade to ſeduce, and liueth by lying. Sometimes in ſhew and pollicitation he is a Witch but in the performance of the greater ſinne hee is leſſe iuſt, and in the perſonate reſemblance ſolely a Iugler. For as the Witch performeth that which in true, and infallible reaſon is tranſcendent and aboue nature; ſo the Impoſtor performeth that which in falſe and fallible reaſon and opinion, onely ſeemeth parallel.

Hence as Witches doe ſtrange and ſupernaturall workes, and truely vnto reaſon worthy of wonder; ſo the Impoſtor doth things voide of accomptable reaſon, in ſhadow, ſhew, and ſeeming onely ſupernaturall, wondred and admired. And hence it commeth to paſſe, that with vndiſcerning mindes, they are ſometimes miſtaken and confounded ^[46] on for another.

From hence it is alſo neceſſarily concluded, that as Witch-craft is diſcouered by a ſupernaturall worke aboue reaſon, whereto the Witches conſent if acceſſary; ſo an Impoſtor is detected by a worke voide of accomptable reaſon, but in a deceiuing falſe Viſar or ſhew, wherewith the purpoſe and intention of the Deceiuer or Impoſtor doth concurre. As therefore the ſuſpected Witch is tyed to anſwere vnto any iuſt doubt, which may bee directly vrged againſt his or her manifeſt voluntary action, that is prooued ſupernaturall: ſo is a truely doubted Impoſtor bound to giue ſatisfaction, for ſuch his ambiguous actions, as doe in likely reaſon appeare fraudulent, vaine, preſtigious, iuggling, couzening, or deceiuing. And thus ſhall each appeare in his owne true ſhape apart of diuers kindes of Witch-craft, I haue before produced examples.

I am here likewiſe very pertinently,^[47] for further illuſtration, propoſe ſome examples of Impoſture in generall, that the odiouſneſſe of this foule ſinne may appeare more foule, and the ougly face thereof may be more fully diſcoured.

Among multitude of examples, I will recite onely ſome few, whereof ſome conſiſt in lewd and guilefull contriuement of action, other in the bewitching power of falſe prophecies, reuelations, predictions and prognoſtications,

Concerning the firſt, who can be ignorant of the impious

Example 1

and infamous Impoſtures of Mahomet, who by guilefull counterfeit miracles, and pretended angelicall illuminated workes, firſt magnified and ſet vp that heatheniſh ^[48] Empire, and Religion of the blaſphemous Turkes?

The Hiſtory of Sebaſtian, the pretended Portugall King,

Example 2

as it is ſet forth by Iohn de Serres, according to Maſter Crimſtones tranſlation thereof (if he were a true Impoſtor indeed, and were not iniuriouſly traduced, and blurred with vndeſerued reproch) is an incomparable example, aboue and beyond many other. I will referre my Reader to to the Author himſelfe.

If we deſire more neere or domeſticall examples herein,

Example 3

behold, in the raigne of Henry the ſeuenth, ^[49] a boy of meane parentage, through impoſturous machinations oppoſed, ſet vp and crowned King in Ireland, againſt that famous and renowned Prince Henry the ſeuenth, putting him in great danger of his life and crowne of England.

Example 4

In the late raigne of Queene Mary, there aroſe an Impoſtor, ſtiling himſelfe Edward the ſixth. The danger of the progreſſe of that Impoſtor (if it had preuailed) who knoweth not? The manifeſt wrongs, iniuries, and impeachments alſo from counterfeit prophecies, reuelations, and predictions, iſſuing not onely vnto priuate men and families, but vnto Kingdomes, Empiers, and Common-weales, are infinite.

Example 5

Iulian, an Emperour of Rome, though otherwiſe a mightie and learned Prince, and valiant ſouldier, by a prophecie of an Impoſtreſſe or ſeeming Pythoniſſe, promiſing his conqueſt, and triumph ouer the Kingdome of Perſia, was thither haſtened vnto his deſerued death, and the vengeance of God vpon his infamous Apoſtaſie.

Example 6

It is reported by Iohn de Serres, the French Chronicler, that the power and force of ſome pretended reuelations, and viſions of a young Shepheard, in the raigne of Charles the ſeuenth King of France, was to preualent, that it perſwaded Pothon that great and famous French Captaine, with the Martiall of France, to arme and incounter the then victorious Engliſh in the bowels of that Kingdome; by which vnaduiſed attempt, the French were ſuppriſed and taken by the Engliſh.

Example 7

It is recorded by the ſame Author, that one Martha Broſier, counterfeiting the fits and paſſions of ſuch as were poſſeſſed, in ſhort time became ſo powerfull in illuſion, that ſhe miniſtred much matter of wonder and amazement, not onely vnto priuate men, but vnto the Kings Counſell, to Preachers in pulpits, yea vnto the whole Parliament, vntill the counterfeit Diuell induring ſome puniſhment and reſtraint, forſooke his pretended poſſeſſion.

Example 8

If wee require examples in our owne countrty, behold, in the raigne of Edward the fourth, his brother George ^[50] Duke of Clarence, was haſtened vnto his vntimely death, euen by the allowance of his brother King, vpon the feare of a vaine and flying prophecie, that G. of King Edwards heires ſhould be the murtherer.

In the time of Henry the eight, the holy Maide of Kent

Example 9

by her ſeeming miraculous reuelations, deceiuing not onely the common ſort, but euen diuers learned and ſome men of the beſt ranke, and prime note, ſtirred vp in the King great iealouſie and feare of his Crowne and ſafety, as by the records of her attaindour doeth appeare, wherein doeth ſtand prooued and ſentenced her treaſon-ſome impoſture of moſt dangerous conſequent, if it had obtained equall iſſue.

In the ſame kings raigne, the bewitching eſteeme, credit,

Example 10

and hope of force & vertue in counterfeit predictions, and pretended reuelations, whet the ambitious heart of Edward ^[51] Lord Stafford, Duke of Buckingham, firſt into high Treaſon, and to reach at the Crowne, and after from thence thruſt him headlong or headleſſe into his graue.

In the raigne of Edward the ſixt, there was a prophecie

Example 11

divulged from the mouth of ſome pretended Wizard; by which the coniu[•]ation of Kett, and thoſe Norfolke Rebels, was hartned and encouraged to proceede in their rebellion and outrage, vnto the great danger and damage of the Kingdome, and in the end vnto their owne deſtruction: That blind pretended prophecie, in the inſidiation of vaine and credulous mindes, was ſomewhat like vnto that ambiguous Oracle in the Poet.

Aio, te Aeacida Romanos vincere poſſe:

I ſay, the ſonne of Aeacus the Romane power ſhall quell.

This Oracle may on either ſide indifferently, either actiuely or paſſiuely bee vnderſtood. Like vnto it was that preſtigious prophecie, which the rebellious Norfolcians with their Kett truſted:

Hob, Dic, and Hic with c[•]es and cl[•]uted ſhoone,

Shall fill vp Duffin-dale with ſlaughtered bodies ſoone.

The Rebels vnderſtanding this blinde reuelation, or prediction, concerning the victory wherein they themſelues ſhould bee Agents and not Patients, (as afterward their owne ruine did truely interpret it) and dreaming the filling vp of the Duſſin dale to be intended of other mens dead bodies, and not their owne, where thereby incited with furious courage, vnto the hazard of the kingdome and their natiue Country, vntill their owne mangled and ſlaughtered carcaſes became butchered ſpectacles, and bloody monuments of ſuch illuſion and impoſture.

Example 12

How many other fearefull and horrid treaſons haue bin built and grounded vpon other the like prodigious impoſtures? To recite the damages and wrongs done vnto priuate men by impoſture in manifold kinds, were infinite. What ſhould wee mention Prior ^[52] Bolton of St. Bartholmewes in London, who in the raigne of Henry the eight, vpon the impreſſion of an vniuerſall World floud, grounded vpon pretended miraculous predictions, ridiculouſly buildeth himſelfe an houſe or neaſt on the top of Harrow hill, to ſaue himſelfe from drowning?

What mighty terrors did the wicked impoſturous predictions of ſtrange euents in the admirable yeere 88. ſtrike into the common people or vulgars of England? from whence, what different diſtractions in many priuate men did bring foorth, to relate, were iuſt matter of profound laughter. What tranſlations of dwellings, peregrinations into other Countries, exchange of inheritances for monies, and other ridiculous extrauagant molitions did the approach of that yeere diuerſly prepare? I will not waſte paper in any more ^[53] particular recitals: Our later age and time hath not beene barren of many wicked and harmefull fruites of impoſturous prophecies, neither haue they altogether eſcaped the eye of Iuſtice, nor the blurre of infamy written in their names and chronicled memory. And although many impoſtures (becauſe practiſed vpon priuate and more obſcure perſonages) are leſſe knowne and publiſhed, then ſuch as are committed againſt Princes and States, and therefore are more remarkeable in the eyes of all men, yet are they both equally in their natures pernicious. It were not now impertinent from the declaration of the miſchiefes of impoſture in generall, to deſcend vnto ſome ſuch in particular, as are practiſed vnder the lying pretenſe and falſe colour of a tranſcendent and Magicke vertue. In examples of this kinde,^[54] Reignald Scott doeth ouer-abound in his diſcouery. I haue my ſelfe noted and knowne ſome men (I could ſay ſome men of the Clergie) who to draw wonder and cuſtome vnto their practiſe in Phyſicke (wherein Sacriligiouſly they ſpend their beſt and chiefe time and howers, with open neglect of God and his ſeruice.) I know ſome I ſay, who are not aſhamed prophanely and moſt irreligiouſly, to affect among vulgars, to gaine the opinion of skill in Coniuration, Magicke, and Diuell-charming.

By this impoſturous Art or deuice many yeeres together (not among men Religious, Orthodoxe, or iudiciouſly learned) but among vulgars, and ſometimes alſo among ſome great and mighty men) they haue become vnworthily magnified Phyſitions, aboue other farre more worthy, and performing ſometimes, ſome things praiſe worthy (as is oft-times contingent vnto the meaneſt practiſers) they ſtill gaine countenance, and time to robbe God of the firſt fruites of their time, ſtrength, and labours, and the Church of their more requiſite maine ſtudy and imployment. It is not vnknowne how common it is among theſe men, to profeſſe the erecting of figures, the giuing of anſweres as Wizards, the reuealing of things hidden, as Magitians, vnto the great diſhonour of God, the ſhame of the Church, the Lawes and Kingdome. How vſuall it is with many other Iuglers and Mountibankes, by the reputation of Witches impoſturouſly to promiſe, and vndertake miraculous curations, and Prognoſtications of diſeaſes and their iſſues, is not vnknowne vnto any common obſeruer: wherein, for breuitie ſake, and to auoide confuſion, and the crambe or iteration of the ſame things. I will referre the Reader to a former manuell, called The diſcouery of Erroneous practiſes in Phiſicke, where although, by reaſon of my abſence beyond and beſide the Errata, many errours both in ſome words and ſenſe, doe ſtill remaine; yet there are many things in this kinde worthy notice. Read page 71. the Treatiſe of Wizards; likewiſe, in the ſecond marginall note of the page 53. an Hiſtory of a Chirurgeon, famous in curing ſuch as were bewitched: Likewiſe page 109.110.111. an Hiſtory of impoſture, vnder the colour and pretenſe of the inſpection, and iudging of Vrines: and likewiſe, page 60. and from thence vnto the end of that whole Chapter. There is a very rare, but tree, deſcription of a Gentlewoman, about ſixe yeeres paſt, cured of diuers kindes of convulſions, and other Apoplecktike, Epileptike, Cataleptike, and Paralytike fits, and other kindes of accidents of affinitie therewith. After ſhee was almoſt cured of thoſe diſeaſes, but the cure not fully accompliſhed, it was by a reputed Wizard whiſpered, and thereupon beleeued, that the Gentlewoman was meerely bewitched, ſuppoſed Witches were accuſed. The Gentlewoman hath beene free from all thoſe accidents there mentioned, the ſpace of ſixe yeeres now paſt.

In this laſt paſt ſeuenth yeere, ſince the writing of that hiſtory, ſome of the former fits are ^[55] critically againe returned: the ſame Wizard or Deceiuer reſorted vnto and enquired at, doeth now againe auouch her to bee bewitched; vpon opinon whereof and truſt in his illuſion, the timely vſe and benefit of due counſell hath beene much omitted and neglected. Her diſeaſes which formerly, farre exceeded theſe which now are, in number, frequence and vehemence, were in ſhorter ſpace cured, and ſo continued the ſpace of ſixe yeeres together. Theſe few which now doe returne, due counſell and time neglected, though being in number fewer, leſſe intricate, and farre leſſe violent, haue notwithſtanding a farre larger ſpace of time continued.

If that Counſeller or vndertaker to counſell, be a Wizzard in name and reputation only (as I doe geſſe and deeme him) then is this Hiſtory an incomparable example and inſtance of the wickedneſſe, impietie and crueltie of impoſture and Impoſtours. If he be found a Witch, then is it an vnanſwerable euidence and inſtance of the Diuels iuggling, lying, illuſion and deceiuing, whereof we made mention and proofe before in the queſtion or doubt concerning Pythagoras realty in two places. For, in true reaſon and iudicious diſcerning, it is as cleere as the brighteſt day, that no accident befalling the Gentlewoman mentioned, can be other then naturall or farther ſupernaturall, then either the Diuels credit with a Witch, or an Impoſtors credit with deceiued and ſeduced men is able to inchaunt perſwaſion vnto vaine affiance in them. I referre the Reader to the conſideration of the Hiſtory at large, with that which here is added: I will only exhort all men not to be in thoſe doubtfull caſes, too violent, nor raſh in asking or beleeuing vnworthy or worthleſſe counſell, but to aske it of ſuch as are truly and godly learned and prudent, and not of Impoſtours or Seducers, conſidering that the conſequence of raſhneſſe, miſtaking error and ignorance; are no leſſe then the life or death of the ſicke, a putting out of the eyes and light of reaſon, which God and Nature hath giuen man to walke withall in the darke pilgrimage of this life; a depriuation of due remedies which God hath allowed (while beguiled with vaine and fooliſh opinion, with wilfull blindneſſe, they worthily eſteeme not, nor will expect his grace and fauour therein.

Aſſuredly, he that doth giue vp himſelfe to become a prey to folly and illuſion, and led by deceiuers headlong into confuſed, vniuſtifiable, vnwarranted and inhibited explorations and trials, doth forſake the guidance and vſe of right reaſon, and in ſtead thereof, is intemperately diſtracted with impatience of expectation of due reſpect and eſteeme of Gods ordinance and allowance in his ordinary meanes, may iuſtly feare that God hath decreed and determined, not onely to diſpoile him of that common bleſſing which he hath promiſed to all that duely ſeeke, and rightly vſe his allowed meanes; but alſo that he leaueth him vnto the curſed path and way of perpetuall blindneſſe and hardneſſe of heart therein, except his ſpeciall and extraordinary diuine grace in time reduce his dangerous ſteps. For certainly he vnto whoſe blinded eyes God doth offer ſo great mercy and fauour, as is plainly euident in all his ordained ordinary meanes, vnto euery good that befalleth man in this life, and with thankfulneſſe cannot or will not behold it, when it is laid at his vnthankfull feete, is in a deſperate way of a lethargicall diſpoſition, or ſenſeleſſe memory and obliuion, both of his reaſon, and of himſelfe, and of Gods mercifull goodneſſe towards him. And thus the vglineſſe of impoſture both by the deſcription thereof, and alſo by example doth appeare, wherein may be firſt ſeene, how they that truſt thereto, doe forſake God, themſelues and their owne common ſenſe and reaſon, and giue themſelues to be ſwallowed vp of lying and illuſion. Secondly, in the whole courſe of impoſture it ſelfe, is ſeene the continuall practiſe of mercileſſe impietie, the vſuall wrong of the afflicted, the belying of truth, the deceiuing the miſerable, the depriuation of the ſicke, of the vſe of due remedies and meanes which God hath made and bleſſed vnto men, that with praiſe vnto his name, patience and due dependance vpon his prouidence therein, can be contented to ſeeke and expect the likely and hopefull iſſue thereof, in vſuall courſe of nature. Laſtly, may be collected, and obſerued, the vſe and neceſſitie of diſtinction betweene Impoſture and Witch-craft; namely, that the odious and abominable ſinne of Witch-craft be not ſuffered to continue, vnregarded or neglected, vnder the colour of vaine Impoſture, and that the Diuell be not ſuffered to liue amongſt vs, too commonly, and too openly, in the coate and habite of a fooliſh Impoſtor, or Iuggler. For certainely nothing doth more hood-winke the through diſcouery of Sorcerers, then remiſſeneſſe and omiſsion of inquiſition, and caſtigation of Impoſtors, out of whoſe leauen (no doubt) but diligent animaduerſion, might ofttimes boult out many a ſubtill and concealed Witch.

CHAP. X. How men may by reaſon and nature be ſatisfied, concerning ſuch ſicke perſons as are indeede and truly bewitched.

IT followeth now, according to promiſe, briefely to point vnto direction, how men leauing to inquire at Witches and Sorcerers, and Impoſtors, concerning the ſick, ſuppoſed to be bewitched, may inquire and be better ſatisfied by the light of Reaſon; which God hath giuen vnto them. Reaſon doth detect the ſicke to be afflicted by the immediate ſupernaturall power of the Diuell, two wayes: The firſt way is, by ſuch things as are ſubiect and manifeſt vnto the learned Phyſicion onely: the ſecond is, by ſuch things as are ſubiect and manifeſt vnto a vulgar view.

Thoſe things which are manifeſt vnto the Phyſition alone are of two ſorts. The firſt is, when in the likeneſſe and ſimilitude of a diſeaſe, the ſecret working of a ſupernaturall power doth hide it ſelfe, hauing no cauſe or poſsbilitie of being in that kinde or nature. The ſecond is, when naturall remedies or meanes according vnto Art and due diſcretion applyed, doe extraordinarily or miraculouſly either loſe their manifeſt ineuitable nature, vſe, and operation, or elſe produce effects and conſequences, againſt or aboue their nature, the impoſsibilitie of either of theſe in vſuall or ordinarie courſe of nature, doth certainely prooue an infallibilitie of a ſuperiour nature, which aſſuredly therefore muſt needs be either Diuine or Diabolicall.

This concluſion concerning the infallibilitie of a ſupernaturall mouer, from the like aſſumption, the learned and worthy preſeruer of reuerent antiquitie, Maſter Camden, in his deſcription of Cheſhire, hath truely inferred vpon the miraculous preluſions, and preſages, euer and prepetually forerunning the death of the heyres of the houſe or family of the Briertons. Theſe and ſuch like things (ſaith he) are done either by the holy tuteler Angels of men, or elſe by Diuels who by Gods permiſsion mightily ſhew their power in this inferiour world.

Whenſoeuer therefore the Phyſition ſhall truly diſcouer a manifeſt tranſcending power, manner, or motion in any ſuppoſed diſeaſe, there is an vndoubted concluſion of the Author. Where likewiſe remedies finde concomitances, or conſequences contrary to their nature, or ſuch as neuer were, nor euer can be contingent in courſe of nature: this aſſumption truly granted, doth inuincibly inferre a tranſcendent force and vertue therein neuer to be denied. The Demonſtration hereof is euident. A proper cauſe is certainely knowne where is detected his proper effect. Ergo, where is effected ought ſupernaturall, there is infallibly diſcouered a ſupernaturall cauſe.

Thus how diſeaſes, and the wonderfull accidents which oft happen in diſeaſes, may be by the Phyſicion detected, according vnto the rule of reaſon, whether induced by the Diuell or no, is briefely pointed at.

How the guilt of any man therein with the Diuel (which doth onely conuince a Witch) may and ought appeare, hath beene before declared, and ſhall likewiſe hereafter be further made cleare.

It will not now be immateriall or vnprofitable, for confirmation, illuſtration, and better proofe of thoſe two waies, which are diſtinguiſhed to be onely ſubiect, and manifeſt vnto the Phyſicion, in the detection of the ſecret workes of Diuels and Witches in diſeaſes, to produce one or two examples of both.

Concerning the firſt, Fernelius in his 2. booke De Abd. Rer. cauſis, chap. 16. deliuereth a hiſtory of a yong man of a noble family, who was by a violent convulſion in an extraordinary manner long time tormented. Diuers learned Phyſicions remained long time doubting and vnſatisfied, both in the cauſe of this diſeaſe, as alſo of the ſeate or place where the cauſe, with any ſufficient reaſon, might be iudged ſetled.

Behold very pregnant inducements of the finger of the Diuell, moouing in the diſeaſe. One was the incredible velocitie of motion in the diſeaſed, impoſsible vnto the force of man: the other was, for that in all the fits and convulſions, though very ſtrong and vehement, his ſenſe and vnderſtanding remained in the diſeaſed, perfect and nothing obſcured, or interrupted, which in convulſions according vnto naturall cauſes was neuer ſeene, and is impoſsible.

The force of theſe reaſons to euince the preſidence of the Diuell, in the manner and motion of the fore-named diſeaſe, the Diuell himſelfe did ſhortly after iuſtifie, declaring and profeſsing himſelfe the Author thereof in plainly expreſſed words.

In the fore-named booke and chapter, there is another report or relation of a man ſudainly ſurpriſed, with an extraordinarie faſhion, or ſhape of madneſſe or phrenſie, wherein he vttered and reuealed things hidden, and of profound Science and reuelation, not onely aboue the pitch and power of naturall capacitie, and the ſtimulation thereof in diſeaſes contingent, and the forgerie of fained extaſie, but really in true and vpright iudgement, and vnpartiall diſcerning of a Phyſition beyond all queſtion and exception ſupernatuall. The ſequele after made it good. Theſe examples are ſufficient vnto men that are wiſe, and with whom reaſon hath authoritie. I doe not affect vnaduiſed multiplication herein, ſuſpecting many hiſtories, and reports of diuers Authors.

The poſsibilitie of thoſe which are here produced, beſide the vnſtained credit of the Author, is apertly confirmed by the holy Scripture, where, in the Lunatike the Diuell manifeſted himſelfe by actions, onely proper and appropriate vnto the power of a Spirit: ſuch was his caſting the Lunatike into the fire, and into the water, his violent [•]ending and tearing him, which were things by the Phyſition iudiciouſly diſtinguiſhed, in moſt part impoſsible vnto the power and nature of the Lunatike himſelfe, or of his diſeaſe alone, though not all.

The man poſſeſſed among the Gaedarens, Matth. 8. Mark. 5. Luke 8. likewiſe doth eſtabliſh the ſame, who was knowne and ſeene euidently by the Phyſition, how farre ſimply or ſolely diſeaſed, and how farre poſſeſſed beyond diſeaſed extaſies by thoſe vndoubted workes, and that finger of the Diuell, when he eaſily brake in peeces thoſe yron chaines wherewith the Lunatike was bound: ſo that no force thereof whatſoeuer could hold or binde him; as alſo when he vttered and ſpake that more then humane vnderſtanding and reuelation of Ieſus Chriſt to be the Sonne of God: a knowledge as yet vncommunicated vnto mankinde, and vnto reaſon impoſſible.

Concerning the ſecond way of detection, ſubiect vnto the Phyſition alone, namely, when naturall remedies aptly applyed, are attended with ſupernaturall conſequences, contrary to their nature, or aboue the ſame, out of the former Author, and fore-named place. there is an example alſo without farther ſtraggling of vnqueſtioned eſtimation. A certaine man there mentioned, vehemently burning and thirſting, and by intolerable heate compelled to ſeeke any mitigation, or extinction of his heate and thirſt, in want of drinke or other fitting liquor, happened to finde an Apple, in the moiſture and naturall iuice whereof, hoping the vſuall ſhort refreſhing of the tongue, he, after the firſt taſting thereof, immediately found (not onely that which was contrary to the nature of an Apple, greater burning and thirſt then before) but had inſtantly his mouth and iawes ſo faſt cloſed and ſealed vp thereby, that he hardly eſcaped ſtrangling.

The reaſonable doubt of the latitation of the Diuell, in this faire, harmeleſſe, and vſuall remedie of the tongues, thirſt and drines, was afterward made more euident and manifeſt by the ſudaine and ſwift obſeſsion of his minde, with frightfull viſions, whereof as in the diſpoſition, temper, ſubſtance or qualitie of his braine or body, there was no ground or cauſe, ſo in the Apple it ſelfe, was no other pernicious mixture, but that the Diuell, as with Iudas Sop, though wholeſome and ſauing in it ſelfe, ſo in this medicinall fruit, entred and poſſeſſed, where God permitted. The like may be ſaid of other both outward and inward remedies, which by a Magicke power are and may be oft interrupted, turned and bent vnto a vſe contrary to their nature.

For this cauſe Hippocrates himſelfe in his booke de Sacro morbo, & de Natura muliebri, doeth acknowledge many accidents, as alſo diſeaſes and remedies themſelues to be diuine, as hauing their cauſe and being aboue the courſe of nature. When therefore fitting vnto any cauſe, matter, or humour in the body, according to true Art and Reaſon diſcouered, apt and fit remedies, are aptly and fitly by the iudicious Phyſition applyed, notwithſtanding, contrary to the nature and cuſtome of ſuch remedies, they haue vnuſuall and iuſtly wondered effects, is there not iuſt matter of doubt concerning an vnuſuall and extraordinary cauſe anſwereable thereto? The deepe and myſticall contengents in this kinde, and their hidden reaſon and cauſe, the vnlearned man, or he that is not exerciſed in difficult diſcoueries, cannot diſcerne, nor can the intricate and perplexed implications therein, of doubts and ambiguites, poſsibly become intelligible in euery ordinary apprehenſion; yet by the former eaſie and familiar example, euery man may geſſe and coniecture at the moſt abſtruſe. The ſubtiltie of the Diuell doeth eaſily deceiue a vulgar thought, and in the clouds and miſts of doubts and difficulties beguileth vſually the dimme ſight and diſquiſition.

The learned Phyſition, notwithſtanding poſſeſsing true iudgement and learning; who doeth and can warily obſerue, and diſtinguiſh firſt the wonders of nature vnknowne vnto euery mediocrity of knowing: ſecondly, the true wonders aboue nature in due collation with nature to be knowne, doth not eaſily or raſhly with vulgars, erre or runne mad in the confuſion of vaine and idle ſcruples. The wonders of nature, are ſuch naturall diſeaſes as are ſeene in their wondred and admired ſhapes or mixture, to haue a great likeneſſe or deceiuing identitie with ſuch maladies, as are inflicted by the Diuell. The wonders aboue nature, are ſuch diſeaſes, as are truely and vndoubtedly knowne and prooued to haue no conſiſtence, or power of conſiſtence, or cauſe in ſublunary nature.

For illuſtation hereof, I will giue one materiall inſtance fitting our preſent time, that ſhall apertly without exception manifeſt the diſtinction of both theſe kinds, therewith declaring the great oddes and difference betweene true knowledge and vnderſtanding in the learned Phyſition, and the amazed wonderments of vulgars and ignorant men.

There are vulgarly reported among our Engliſh vulgers to bee in the bodies of many Witches, certaine markes or excreſcencies which are vſually deemed the randevowe of the Diuell, where by couenant hee doeth ſucke the blood of Witches. Theſe excreſcencies are vſually deſcribed to beare ſometimes the ſhape of Warres and Teares, or ſome other ſuch like tumours. They are moſt commonly found in the priuie parts. They are found ſudainely after their appearance, ſometimes to vaniſh. They doe oft bleed, and therefore are vulgarly deemed, the remaining dropping of the Diuels ſucking.

There are diſeaſes likewiſe, like vnto theſe by Phyſitions many hundreth of yeeres publiſhed, & both by ancient Phyſitions and Chirurgions, as alſo by thoſe of later times oft cured. That this be not eſteemed as a wonder, or a fable, I will produce ſome of their ſeuerall ſhapes; deſcribed by ſeuerall Authors, and will cite them according to their vſuall names which are theſe, Thymion, Nymphe, Cleitoris, Cercoſis, Morum, Alhaſce, Ficus, Mariſcae.

Of the firſt thus ſaith Paulus Aegineta in his ſixt booke, and 71. chapter. It is an excreſcence or eminence, ſtanding out from the reſt of the fleſh, ſometimes red, ſometimes white, for the moſt part without paine, the bigneſſe of an Aegyptian beane and of the colours of the flowers of Thyme. They are found, ſaith he, in the priuie part of women, and are cured by cutting them away. Ioannes Hucherus of the Citie of Beuois in France, ſometimes one of the Kings counſell and Phyſition vnto his perſon, in his ſecond booke concerning barrenneſſe doth teſtifie, that the former excreſcence doth ſometimes grow in ſome length, ſometimes in the hands, ſometimes in the feete, ſometimes in the thighes, ſometimes in the thighes, ſometimes in the face, but ſaith that they are moſt troubleſome in the priuie parts both of man and woman.

Celſus ſaith in his firſt booke chap. 28. that theſe excreſcencies doe ſometimes open and bleed, & ſend out blood. Thymion (inquit) facile finditur & cruentatur, nonnunquam aliquantum ſanguinis fundit. Antonius Muſa vpon the 26. Aph. of Hippocrates the third booke teſtifieth by his obſeruation in diuers particulars, that the former diſeaſe or excreſcence doth oft-times weare and vaniſh away without helpe or remedie.

The ſecond diſeaſe or excreſcence called Nymphs, Paulus Aegineta, in his 6. booke 8. chap. doeth deſcribe to be a ſwelling or growing out of a peece of fleſh in the ſecret part of a woman riſing oft-times vnto an vndecent faſhion and a great bigneſſe. Auicenne deliuereth the ſame deſcription. Tom. 1. Fen. 21. Tract. 4. and Albucaſis Chirurg. Part. 2. Chap. 72, 73, 74.

The third excreſcence called Cleitoris is little different from the former by the deſcription of the ſame Authors. Auicen lib. 3. Fen. 28. Paulus Aegineta in the fore-mentioned place.

The fourth excreſcence called Cerroſis the ſame Author in the ſame place compareth vnto a long taile and ſaith, that it hangeth downe, and iſſueth out of the part before mentioned in women, and is cured by being cut away.

The fift excreſcence called Morum hath that name from his likeneſſe vnto a Mulberrie.

The ſixt, called Alkaſce, from his likeneſſe vnto a Bramble leafe. Auicenne Tom. 1. lib. 3. Fen. 21. Tract. 4. cap. 20. As for the ſeuenth and eight Excreſcences, growing likewiſe as the reſt about the ſecret parts, they haue beene ſo commonly in auncient times knowne, that Martiall the Poet out of his owne acquaintance with them, hath made ſport thereof in wittie verſe.

Dicemus ficus quas ſcimus in arbore naſci,

Dicemus ficus Caeciliane tuos.

Of the Mariſcae, thus alſo writeth Invenal.

Coeduntur tumidae medico ridente, Mariſcae.

Of theſe Mariſcae thus ſaith Antonius Muſa vpon the Aph. 30. lib. 3. Wee call them, ſaith hee, creſts or combes, from their likeneſſe vnto the combe of a Cocke, which ſaith he, if they bee not in time cut away, and cured by actuall cauteries, they are neuer cured at all. Thus much concerning theſe diſeaſes, out of learned Authors. Let vs now conſider theſe naturall diſeaſes, which are called wonders in nature, (becauſe not ordinarily or vulgarly ſeene) with thoſe markes of Witches or diſeaſes, and excreſcencies effected and cauſed by the Diuell in Witches, which (therefore muſt needes be wonders aboue nature.) Let vs (I ſay) compare them together, the one with the other. Their exceeding neere neighbour-hood and likeneſſe, no common vnderſtanding, as they are deſcribed truely and liuely, can chuſe but acknowledge. To confound or miſtake the one for the other, is very eaſie, but yet dangerous and pernicious. I will not denie againſt due teſtimonies, and the free confeſſions of the Witches themſelues, that ſuch markes may bee by the Diuell vpon couenant made, in way of an helliſh ſacrament, betweene the Diuell and the Witch: but where the confeſsion of the Witch her ſelfe, being free from iuſt exception doeth not appeare, nor the Diuell to any ſpectatours, doeth ſhew himſelfe in the act of ſucking, which hee neuer doeth (as my incredulous thoughts perſwade my ſelfe) where I ſay, theſe appeare not to be manifeſt without fraude, there it is requiſite, and neceſſary, that either wee diſcharge the Diuell, and acquit him of the ſlander, or elſe diſcouer it by ſome other ſigne or note, which may iuſtly be appropriated vnto the Diuell, that his finger or guilt hath beene therein.

This is reaſon, without which ought bee no perſwaſion. Euery tree is to be knowen by his owne fruit, ſaith our Sauiour. Therefore the diuell, is to be knowne by the workes, and fruites of a Diuell, proper and belonging vnto him. Trie and diſcerne the Spirits, (ſaith the Scripture) whether they be of God, or no. And how can they bee diſcerned, if there were not ſome notes, or properties knowne vnto holy diſcerning mindes, whereby they may be diſcerned. It is madneſſe therefore, to ſuppoſe it poſſible to know that which is done by a Spirit, wherein is no euidence, impreſſion, ſigne, ſhew, or propertie of a Spirit. For as a naturall cauſe cannot bee knowne, but by his naturall effect; ſo is it impoſſible, that a ſpirituall cauſe ſhould be knowne, but by ſome ſupernaturall effect. For this cauſe, in all places of Scripture, where are ſet forth the outward workes, or actions of the Diuell, they doe there likewiſe all appeare to be his, in ſome extraordinary & ſupernaturall note or maner.

The caſting the bodies of the poſſeſſed in the Goſpel, into the middeſt of the people, was a thing extraordinary, impoſſible, and vnuſuall vnto the voluntary motion of men alone. The bringing of fire from Heauen to deuoure ſo many of Iobs ſheepe, was in the manner beyond the nature vſuall, and ordinary force, or cuſtome of fire. The carriage of the heards of Swine headlong into the Sea, was manifeſtly beyond the nature of their naturall motion, yea, againſt their nature.

Here may be obiected, that the Diuell doeth ordinarily worke, and produce things of ſeeming wonder, and ſtrange conſequence, wherein notwithſtanding, doeth not appeare any ſigne or impreſsion, of any ſupernaturall cauſe or authour, as is ſeene in many things produced in men, and iſſuing from his vſuall tentations of men.

The anſwere is, that the Diuell doeth worke vpon man, two wayes.

The firſt is, immediately by the temptings, and ſoliciting only of man vnto workes, which properly are affected by man himſelfe, in the vſuall courſe and power of mans nature.

The ſecond is, immediately by his owne proper action, as hee is a Spirit, and immediately worketh in himſelfe, the worke of a Spirit.

In the firſt, the Diuell is not properly ſaid to worke in himſelfe, but rather to giue and offer occaſion vnto the diſpoſition and affections of man, thereby exciting, and tempting man vnto that worke, which therefore onely carrieth the ſtampe of a worke, proper vnto a man.

In the ſecond, the Diuell worketh immediately himſelfe, as he is a Spirit, and in that worke therefore muſt neceſſarily likewiſe bee ſeene, and appeare the ſtampe of a Spirit, ſince in the courſe and order of all things created whatſoeuer, the true and immediate cauſe, his immediate true and proper effect, is the ſole true infallible ſtampe, euidence, and proofe thereof.

The workes therefore, which are called or eſteemed the Diuels, in regard of his tentations, and incitations of man, vnto fooliſh, wicked, and oft wondered miſchieuous actions, are onely and truely called diueliſh, as proceeding from the Diuels inſtigation onely, but are not truely or properly, or immediately any workes of the Diuell, and therefore it is not requiſite, that in ſuch workes of the Diuell, vnproperly called his, there ſhould appeare any ſignes, proper vnto the workes of a Spirit or Diuell.

Since then it is infallible, that there can bee no poſsible diſcouery of any cauſe whatſoeuer, naturall, or ſupernaturall, but by ſuch accidents, effects, or properties as properly belong, or iſſue from that cauſe, and ſince proper effects appearing, doe onely diſcouer their cauſes more cleerely, where they appeare more cleere, and more obſcurely, where they doe appeare more obſcure, and nothing at all, where they appeare not all: Since I ſay this is true, and neuer to be infringed, thoſe ſuppoſed Witches markes, before they can iuſtly and truely bee iudged to bee by the Diuell effected or vſed, muſt by ſome ſtampe or ſigne proper to himſelfe, or to his workes, or to his vſe or propertie therein, be ſo determined and conuinced to be.

The wonder indeed of their ſtrange ſhapes, forme and manner, is ſufficient to amaze ſuch as are not iudiciouſly read, or are vnlearned: but the Phiſition who knoweth ſuch diſeaſes to bee in nature, by that knowledge of their nature, knowing likewiſe that they doe not exceede nature, doeth iuſtly ſtand apart, and diuide himſelfe from the vulgar errour and opinion, that they are any markes to be appropriate vnto the Diuell.

And hence appeareth the neceſſitie of conuincing the forementioned Witches markes to bee ſupernaturall, before vpon their ſhape or appearance onely, it can bee eſteemed iuſt, either to impute vnto the Diuell, or to call any man into queſtion. Before they can bee truely iudged or determined, whether ſupernaturall or no, the neceſſitie of conſulting with the learned Phiſition, is likewiſe demonſtrated. Of which wee may yet againe, giue another demonſtration within the ſame inſtance. It hath beene ſometimes by oath confirmed and depoſed, that theſe forementioned markes of Witches, haue (immediately after they haue beene ſeene) ſudainely vaniſhed to bee no more ſeene. The queſtion may bee, whether their ſudaine diſparence after their manifeſt appearance, bee in nature poſſible vnto ſuch like diſeaſes or no. It is knowne vnto the Phiſition, that many diſeaſes doe inſenſibly grow, and inſenſibly alſo weare and vaniſh away, without any knowledge or notice thereof taken by the diſeaſed. This therefore ſolely can bee no note of a ſupernaturall marke, whatſoeuer paſſionate ignorants fondly diſpute, to maintaine their owne wils and preiudicate reſolutions. I doe grant, if thoſe materiall excreſcencies, doe in a moment vaniſh away, without any precedent preparation, or alteration tending thereto, or doe in an inſtant appeare, and in the ſame moment, without any mutation or proportion of time inſtantly vaniſh, then muſt this bee granted ſupernaturall: Quia nihil fit in momento, that is, no naturall being hath deſinence or being, without proportined time, beyond which nothing can bee really or indeed in ſublunarie nature, whether there bee in the vaniſhing of the former markes, proportion of time or no, and the due antecedent mutations, and alterations in nature requiſite, who can truely iudge, but hee who doeth both know the generall courſe of nature in all things, and alſo the particular courſe, in the nature of diſeaſes, which is the learned Phiſition alone. It may bee obiected, that many common men in the former markes, may as eaſily ſee and diſcerne that which is ſupernaturall oft-times, as the greateſt Clarkes.

For example, it hath beene publiſhed by Authors of great note, that Oracles haue beene vttered, and articulate ſounds heard diſtinctly iſſuing from the priuie parts of a Pythoniſſe. Any man that doeth know, or heare ſuch ſounds out of that place, can as directly and as truely as the Phiſition auouch this to be ſupernaturall.

It was ſometime openly obiected, againſt a Witch in Northampton-ſhire at the publike Aſſiſe, that a Rat was oft obſerued to reſort vnto her priuie part, and with her liking and ſufferance there to ſucke. This was by oath and teſtimony vrged againſt her, and ſhe her ſelfe confeſſed it to bee true. If the oath and teſtimony of ſufficient witneſſes, confirme the Hiſtorie to bee true, there is no man vnto whom this is not apparent, as well as vnto the Phiſition to bee more then naturall. Hereto wee doe anſwere, that although it cannot bee denied, that many things may euidently declare themſelues vnto euery vulgar, as vnto the learned Phiſition to bee ſupernaturall; yet doeth not this trueth in ſome caſes, euince it true in all caſes. Becauſe ſome things are not denied vnto a vulgar eye or iudgment, it doeth not thence follow neceſſarily, that all things are thereto euident.

It is further obiected, that in thoſe caſes, Phiſitions are oft found deceiued, as well as other men. It is anſwered, that among Phiſitions, as among all ſorts of other men, there are many vulgars, who are, and may bee ordinarily, and eaſily deceiued, yea amongſt the iudicious and learned alſo, who cannot ſo ordinarily or eaſily bee deceiued, yet there muſt be ſome wants and imperfections, ſince no man in this mortall life can bee in all particuler points perfect. Notwithſtanding, this doeth not excuſe thoſe who are vnlearned, and haue many more groſſe wants and imperfections, for not conſulting with thoſe that haue leſſe, ſince vnperfect perfection of knowledge, is farre better guide then imperfection, groſſe ignorance, and priuation of Art and knowledge.

It may bee yet demanded, what if the Phiſition or learned man, cannot detect the Diuell in theſe named markes, ſince the diuel is able to haue a finger haply in them, where no note or ſigne thereof ſhall at all appeare?

Anſwere hereto is, where God doeth giue vnto men no meanes, no way or poſſibilitie vnto their deſired ſatisfaction, there they ought to reſt contented, ſince the contrary is precipitation, and impatience with God his good will and pleaſure, and vnbridled curioſitie. For as in other caſes, namely, Fellony, Murder, all Lawe both Diuine and Humane, doeth forbid to accuſe the Murderer, or Felon, where God hath not diſcouered his guilt by any ſigne, euidence, or proofe thereof; ſo in caſe of Witch-craft, where God hath not reuealed it by any reaſonable profe, vnto the learned & iudicious, there hath no man warrant to accuſe, or challeng vpon ſuperſtitious grounds, or ſurmiſes onely. And though this moderation be iuſt and fit to be held, where God hath inhibited the contrary; yet it is no Apologie or excuſe for negligence, contempt, and want of diligent inquiſition at any other time, whenſoeuer God doeth permit or offer meanes, hope or poſſibilitie thereto.

There may here a queſtion be pertinently mooued, namely, Whether theſe markes before mentioned, where proued ſupernaturall, doe therefore neceſſarily conuince the party vpon whom they are found, a Witch, yea or no.

Anſwere hereto is, that ſimply and alone, ſuch markes doe not prooue a Witch at all, but with ſome limitations and conſiderations, they doe abſolutely and infallibly demonſtrate a Witch.

Thoſe limitations are theſe; Firſt, that thoſe markes certainely detected to be ſupernaturall, bee by circumſtances, preſumptions on neceſſary inference, of reaſon prooued to be knowne, by the party in whom they are found, that they are of the Diuell, or by the Diuell there placed.

Secondly, that they are there continued, mainteined, or preſerued with the liking and allowance of that partie. The reaſon of theſe limitations is manifeſt, for that the Diuell is able to impoſe diuers diſeaſes, as alſo ſuch like ſupernaturall markes or excreſcencies, as are before mentioned, vpon men without their liking or conſent, where God doth ſo permit him. This is euident by the Hiſtorie of Iob, vpon whom the Diuell brought extraordinary, and more then vſuall botches, biles, and ſores, beyond the common courſe and nature of thoſe diſeaſes, and this he did full ſore againſt the will, and liking of righteous Iob. No man can iuſtly be accuſed or ſuſpected in that act wherein hee is no agent, but an vnwilling Patient, nor can bee acceſſary vnto concurrence, or conſent with any author in his act, if that author bee not knowne vnto him, or not conceiued by him to be author. Indeed, if any man be found with ſuch markes, who may be conuinced to know them to bee of the Deuill, and then to like or to be contented with them, aſſuredly by manifeſt demonſtration, that man is a Witch, if not by an expreſſe and open, yet by an occult allowance of the Diuels poſſeſſion and power, of that part or portion in him. Whoſoeuer giueth any poſſeſſion of himſelfe vnto the Diuell, either in part or in whole, doeth thereby renounce his Creator, & by this combination with the Diuell, is a Witch, or Sorcerer.

There remaineth as yet a doubt or queſtion, Whether ſimply the affirmation of a ſuppoſed Witch (which is vulgarly but not properly called and deemed her confeſsion) that the Diuell doth ſucke him or her, as alſo whether the affirmation of a ſuppoſed Witch, affirming herſelfe to be a Witch, doe infallibly conuince that ſuppoſed Witch, to be a Witch indeede; and whether that affirmation be ſufficient (as commonly deemed her owne confeſſion) to condemne her.

The anſwer is negatiue. The reaſon is, for that many affirmations in themſelues, and at firſt view doe ſeeme true ſerious and ſufficient; which better and more conſideratly examined, are oft-times euen ſenſeleſſe and ridiculous; and therefore iuſtly are denied credit.

And for this cauſe no accuſations, whether againſt any man himſelfe, or againſt another, wherein is no probabilitie or likelihood, no colour or poſsibilitie of being; either are or ought to be admitted or heard in iuſtice in any Courts of Iuſtice. And for this cauſe the teſtimonies, accuſations, or confeſſions which by fooles, or madmen are auouched, are by all nations through the world in law not valued, and reiected. The ſame regard is had of the affirmations and teſtimonies of children and of melancholy people, and likewiſe of men with yeeres and age doting, or by diſeaſes or cares manifeſtly decrepite in their wittes and ſenſes. That ſuch decrepits there are vſually walking among men not noted nor knowne vnto moſt, or many, except ſometimes vpon eſpeciall occaſion or triall of them made, is no wonder.

I did my ſelfe know ſome lately liuing, who formerly haue beene very vnderſtanding, yet diuers yeeres before their end, were with age in their inward ſenſes ſo worne and waſted; that although as reaſonable creatures vnto the common view, they talked, conuerſed, conferred, ſpake many times, and in many things with very good reaſon, and ſenſibly; yet oft-times by ſodaine enterchanges, they neither knew reaſon nor themſelues, nor their owne names nor children.

I now know a man neere an hundreth yeere old, who hauing in my late remembrance beene an excellent penman, doth neither now know a word, nor can write nor name ſo much as one letter among the foure and twentie; yet hath he his ſight good, as by his diſcerning and vpon his view thereof, giuing right name and title vnto other as ſmall formes and characters is apparent. His memory ſometimes euen of the ſame things is altogether gone by fits; and by fits ſometimes returneth in many things, but not in all, nor in any alway or certainly. Other ſome I haue knowne in their memory and phanſie by age ſo worne, that they could not hold or retaine in the one ſo much as that which very lately was in their eye; in the other ſo much as that which was in the ſame inſtant almoſt conceiued; affirming things in this confuſion which neuer were nor euer could be; and denying their ſight of thoſe things which from their ſight thereof they had truely before named of their owne accord; one while conſtantly beleeuing and avouching whatſoeuer was ſaid or informed them, though neuer ſo diſſonant from ſenſe or reaſon; another while as confidently denying whatſoeuer truth was ſaid or vrged, though neuer ſo manifeſt vnto their ſight or ſenſe. This is not ſtrange in age, ſince in diſeaſes it is vſuall for men ſometimes for a time to loſe their memory alone, ſometimes their reaſon alone, ſometines imagination: ſometimes part of one; and part of another; ſometimes all; ſometimes perfectly none; and yet imperfect in euery one. It ſometimes alſo is ſeene (as Galen ſaith) that a man inioying abſolutely and accurately all his inward ſenſes of right reaſon, memory and imagination in all other things beſide; yet in ſome one particular alone and in no other whatſoeuer is euer conſtantly and without change void of ſenſe or reaſon, and as a very mad man or foole.

Thus much is alſo written by others of many wiſe and learned men; who notwithſtanding in ſome one particular alone haue diſcouered them ſelues to be very fooles or mad men: conſtantly affirming themſelues to be doggs, horſes, glaſſes, and for that one follie neuer reclaimed, in all other things being iudicious, learned, diſcreete and ſolid. Neither is every vulgar man, nor euery wan vulgarly learned not accurately iudging able to diſcerne theſe defects, at firſt, or alwaies; much leſſe where they are hardly and difficultly eſpied, or by fits onely doe ſhew themſelues. How poſſible is it for theſe ſorts of people either to be perſwaded by others, or from their owne guide and vnſtable conceite to affirme any thing whatſoeuer concerning themſelues or others? and for that cauſe how neceſſary is it in matter of weight and iudgments, eſpecially of life, to take heede of their raſh admittance vnto accuſations or teſtimonies concerning themſelues or any others. Vnto a confeſsion ſo properly and truely called, doe neceſſarily concurre three things. Firſt, in a confeſſion is properly implied & vnderſtood the partie confeſſing to be capable of reaſon, becauſe without reaſon he can neither know nor iudge of himſelfe nor of his guilt. Secondly, in a confeſſion is requiſite and neceſſary that a partie confeſſing himſelf doth truly know what the Law doth take & define that offence to be which he doth aſſume vnto himſelfe. For by ignorance of the law ſometimes ſilly men ſuppoſe themſelues and others to haue incurred the danger of the Law, where he that truly vnderſtandeth the Law is able to informe him the contrary: and for this cauſe the law it ſelfe doth giue leaue to conſult with the Lawyer, and with ſuch as profeſſe and are skilfull in the Law.

Diuines likewiſe generally acknowledge and grant, that there is a miſtaking, an ignorantly and a falſely accuſing conſcience or guilt, as well as a conſcience iuſtly iudging and accuſing.

And for this cauſe many a man may take himſelfe to be a Theefe, a Witch or other offender, who doth not truly or rightly konw what Theft in his owne caſe or ſome other points is, or what Witch-craft or ſome other offences either truly in themſelues are, or by the Law are vnderſtood; being in ſome caſes not knowen or agreed, among Lawyers themſelues. It is therefore ſenſeleſſe that a man can accuſe himſelfe iuſtly of an offence which he doth not know; and therefore alſo is it as vniuſt to admit ſuch an accuſation againſt himſelfe.

Thirdly, in a confeſſion is implyed and preſuppoſed a precedent manifeſt offence or guilt either by faire euidence likely to be prooued, or at leaſt by due circumſtances and preſumptions iuſtly ſuſpected or queſtioned.

I doe hence conclude demonſtratiuely, that if a ſuppoſed Witch be not firſt found capable of reaſon, and free from dotage with age or yeeres or ſickneſſe; and doe not alſo know what Witch-craft or a Witch is, and thirdly if the Witch-craft or ſinne it ſelfe bee not vpon ſufficient grounds either prooued, or at leſt queſtioned; the meere accuſation of ſuch a ſuppoſed Witch againſt her ſelfe without the former conſiderations, is not ſimply or alone ſufficient to conuince or condemne her; neither is ſuch an accuſation, truly or properly to be tearmed a confeſsion. And thus we haue made euident by this inſtance of the ſuppoſed Witches markes, how the learned Phyſition poſſeſsing true Art and learning, is not ſo commonly as the vulgar ſort tranſported into the maze of vaine wonder and ignorant admiration, but duely and truly weighing reaſon doth apart diſtinguiſh and put true difference betweene the wonders in nature, and the wonders aboue nature.

The wonders in nature are ſuch diſeaſes, as in their ſtrange ſhape and likeneſſe, doe counterfeit ſuch maladies, as are induced by the Diuell or by Witch-craft. Wonders aboue nature, are ſuch diſeaſes, wherein the finger of the Diuell is indeede and really diſcouered.

Concerning the firſt kinde (as here) ſo formerly in a former Manuell, I haue briefely deliuered, both ſome of their generall ^[56] deſcriptions, denyed by no man that in ancient time was, or at this time is a iudicious and learned Phyſician, as alſo diuers of their ^[57] particular Hiſtories in the perſons of ſome ſicke men knowne vnto my ſelfe.

Of the ſecond it is here needleſſe to propound any more particulars then thoſe aboue mentioned, which I eſteeme for the generall illuſtration ſufficient. In true and right deciſion and diſtinction of the one from the other, multiplicitie of conſideration and circumſpection ought diligently attend the intricate maze and labyrinth of error, and illuſion in their deceiueable likeneſſes, whereby the Diuell, for his owne aduantage, and the perdition of ſeduced and beguiled men, doth ſometimes cunningly hide his owne workes, and the diuelliſh practiſes of Witches and Sorcerers, from their due detection and puniſhment; ſometimes to inſnare the guiltleſſe and innocent, doth iugglingly ſeeme to doe thoſe things which Nature doth iuſtly challenge, not as his, but as her owne, in iuſt ballance weighed. It is moſt certaine, that the Diuell cannot poſſibly mixe himſelfe, or his power, with any inferiour nature, ſubſtance or body, but the alteration, by the coniunction of ſo farre diſcrepant natures, in the vnchangeable decree of the vniuerſall nature of all things, neceſſarily and vnauoidably produced, muſt needs witneſſe and manifeſtly detect it in the great and mighty oddes. This is very euident and apparent in all the ſupernaturall workes of the Diuell, before mentioned in the generall diſcourſe of this ſmall Treatiſe or worke, whether ſuch as were declared manifeſt to ſenſe, or ſuch as were euident to reaſon; whether ſuch as were effected by the Diuell himſelfe, with the conſent or contract of a Sorcerer or Witch, or ſuch as were without their knowledge, ſocietie, or contract performed by himſelfe. All thoſe ſupernaturall workes of both theſe kinds were therefore knowne to be ſupernaturall, becauſe they were aboue and beyond any cauſe in ſublunary nature. The like the learned Phyſician may certainly conclude, concerning diſeaſes inflicted or mooued by the Diuell. For it is impoſsible that the finger or power of the Diuell ſhould be in any maladie, but ſuch a cauſe muſt needs produce ſome effect like it ſelfe, where true and iudicious diſcerning is able to finde the infallible, certaine, and vndeceiued ſtampe of difference. Thus farre hath bin briefely declared, how the Phyſician properly and by himſelfe doth alone enter into the due conſideration and examination of diſeaſes (where is iuſt occaſion of queſtion) whether naturally or ſupernaturally inferred. How vnfit it is here to admit euery idiot for a Phyſician or Counſellor (as is too common both in theſe and all other affaires of health) let wiſe men iudge.

Certainely from hence it commeth to paſſe, that moſt men for euer liue in perpetuall confuſion of their thoughts in theſe caſes, and as a iuſt iudgement of God againſt their careleſſe ſearch and neglect of learned and warranted true counſel, all certainety and truth herein doth ſtill fly farre from them. For as in theſe ambiguities is requiſite and neceſſary, a learned, iudicious, and prudent Phyſician; ſo is it as neceſſary that he finde thoſe that neede herein aduice, truely and conſtantly obedient vnto good reaſon, temperate and diſcreete, not mutable vpon euery vaine and idle proiect to ſtart away, and to bee tranſported from a reaſonable, iuſt & diſcreete proceeding, vnto vncertaine, vaine, and Empiricall tryals, ſince wiſdome, knowledge and truth are neuer truely found, but onely of thoſe, that with diligence, patience, and perſeuerance ſearch and ſeeke them out. It remaineth now to come vnto the ſecond way of detection of the bewitched ſicke, which was before ſaid to conſiſt in ſuch things as were ſubiect and manifeſt vnto a vulgar viewe, as the firſt vnto the learned Phyſician alone. As of the firſt, ſome few examples haue been propounded, ſo of the latter let vs alſo viewe other ſome.

In the time of their puroxiſmes or fits, ſome diſeaſed perſons haue beene ſeene to vomit crooked iron, coales, brimſtone, nailes, needles, pinnes, lumps of lead, waxe, hayre, ſtrawe, and the like, in ſuch quantity, figure, faſhion and proportion, as could neuer poſsibly paſſe downe, or ariſe vp thorow the naturall narrowneſſe of the throar, or be contained in the vnproportionable ſmall capacity, naturall ſuſceptibility and poſition of the ſtomake. Theſe things at any time happening, are palpable and not obſcure to any eye without difficulty, offering themſelues to plaine and open viewe.

Theſe like accidents Beninenius, Wierus, Codronchins and others alſo, euen in in our time and countrey, haue publiſhed to haue been ſeene by themſelues. Some other ſicke perſons haue, in the time of the exacerbations of their fits, ſpoken languages knowingly and vnderſtandingly, which in former time they did neuer knowe, nor could afterward know againe: as Fernelius a learned Phyſition, and beyond exception worthy credit, doth witneſſe concerning a Sicke man knowne to himſelfe.

Some Sicke men alſo haue reuealed and declared words, geſtures, actions done in farre diſtant places, euen in the very time and moment of their acting, doing, and vttering, as I haue knowne my ſelfe in ſome, and as is teſtified likewiſe to haue beene heard, knowne, and ſeene by diuers witneſſes worthy credit in our ^[58] country, in diuers bewitched Sicke people.

As theſe examples are manifeſt to any beholder, which ſhall at any time happen to view them: ſo are the examples of the firſt and ſecond kinde euident to the reaſon and iudgement of the learned and iudicious Phyſicion, and all doe therefore certainely detect and prooue a ſupernaturall Author, cauſe, or vertue, becauſe they are manifeſt ſupernaturall effects.

Thus haue we pointed out briefely, the detection of the bewitched Sicke, both by learned Reaſon proper vnto the iudicious Phyſicion, and alſo by common ſenſe and reaſon in all men.

If men more at large pleaſe to exerciſe themſelues in due conſideration and proofe hereof, they ſhall finde more certaine and ſound ſatisfaction and fruit, with the bleſsing and allowance of God, then can iſſue out of the mouthes of Sorcerers and Witches, which God hath curſed, and diſallowed, and in whoſe hearts and mouthes, the Diuell is oft a lying Spirit.

It hath been briefely, and yet ſufficiently herein proued, that Almightie God hath giuen vnto Reaſon light, whereby reaſonable, temperate and ſober minds, through circumſpect care and diligence, may ſee and behold whatſoeuer is truely poſsible, or iuſt for man to know, with the fauour and allowance of Gods grace, in the detection and diſcouery of the bewitched Sicke. Whoſoeuer therefore ſhall contemne, or neglect this light, and ſhall aske counſell of Diuels and Witches, the open and proclaimed enemies of God, doe certainely relinquiſh their faith, and truſt in God their Creator, and their patience and dependance vpon his prouidence.

And although it may ſomtimes fall out, that proſperous iſſue doth ſeeme to follow the counſell of the Diuell, yet doth it behoone men to be wary, and not preſume, leſt it prooue onely a ſweete baite, that by a ſenſible good, the diuell may draw their bewitched deſirous vaine minds vnto an inſenſible damnable hurt. For certainly, he who will rather be beholding vnto the Diuell, for his life or health, then chuſe to die in the gracious and mercifull hand of God his Creator, can neuer expect to participate any portion of ſaluation in him, without extraordinary repentance.

Thus much concerning the reaſonable diſcouery of the bewitched Sicke, wherein leauing to enquire at Witches, Sorcercers, or impoſtors, vpright men, that loue or feare God, or imbrace Religion or common reaſon, may and ought confine and ſatisfie their iuſt deſires.

CHAP. XI. The production of the works of Witches and Sorcerers, vnto the publique ſeate and cenſure of Iuſtice.

WE haue hitherto conſidered, how the workes of Diuels and Witches, may be both manifeſt to Senſe, and euident to Reaſon. They haue in their diuers kinds and different performances and manners diſtinctly beene inſtanced. Beſides thoſe kinds which haue beene mentioned, there may bee innumerable more, among which are thoſe who vndertake and are enquired at, to reueale treaſures hid, goods loſt or conueighed away, the workes and guilt of other Witches, good fortunes, and euill fortunes in diuers affaires, diſſeignes and attempts: as alſo thoſe who vndertake by inchantment, to leade captiue the wils and minds of men, vnto extraordinarie and vnreaſonable deſires or luſts, hatred or loue vnto, or againſt this or that perſon, or this or that particular thing, aboue or beyond the naturall power of reſiſtence, and the force and vſuall guidance of naturall reaſon, in the ordinary courſe of mans will and nature: but they are all included in the ſame generall kinde, and common proofe of their diuelliſh impietie, deriued from the word of God before alleadged vnanſwerably, and the true conſequence of Reaſon from thence.

The difference that is in their diuers kinds, doth onely ariſe from their ſeuerall ſubiects, manners, ceremonies, and rites, according to their ſeuerall differing contracts with the Diuell: ſome vſing in their workes, reuelations or oraculous anſweres, of the demand of reſorting people in one manner, faſhion, ceremonie, geſture, and rite; ſome in another, and ſome in none at all, certaine, or vnchangeable.

Concerning theſe ceremonies, with their ſeuerall contracts, and the manners thereof, I will not write, partly, becauſe in this place not much materiall; partly, becauſe they are difficult to detect, except by the Witches owne free confeſſion, which happeneth very rare and ſeldome; partly, becauſe they tend more to the ſatisfaction of curioſitie then of vſe and therefore are not without ſome danger publiſhed. It hath now beene manifeſt by the word and mouth of God, vnto the reaſon of man, how a Witch or Sorcerer may euidently appeare vnto right Reaſon; namely by his voluntary vndertaking to bee enquired at, for knowledge and reuelation of ſuch things as are hidden by God from all knowledge of men, and are ſolely and properly in the knowledge of Spirits, as hath beene by learned Authors and by reaſon declared.

The reuelation being found ſupernaturall, doth diſcouer the ſupernaturall Agent or Author the Diuell, whoſe proper act whatſoeuer man doeth vndertake in part, or in whole, muſt neceſſarily buy or borrow from him, and thereby be conuinced vndoubtedly of contract with him.

We haue produced diuers ſorts of noted Practiſers likewiſe of this inhibited contract, both in the holy Scripture expreſſely nominated, and alſo by their ordinarie common cuſtome herein obſerued in ſeuerall kindes.

Concerning them all, we will conclude as a corallary vnto all that went before, with the teſtimonie and confirmation of Lucius Apuleius, that famous, expert, & learned Magician, in his booke de Aureo Aſino, from his long proofe and acquaintance with the Diuell: Daemones (ſaith hee) praeſident Auguriis, Aruſpiciis, oraculis, Magorum miraeculis, that is, the Diuels are chiefe preſidents, haue chiefe power or authoritie, are chiefe Maiſters, Guides, or Rulers ouer Diuination, or reuelation by the ſignes taken in flying of fowles, of diuination by inſpection of the entralls of beaſts, of Oracles, and of all the miracles or miraculous workes of Magicians. They that will not beleeue the holy Scripture, nor the teſtimony of ſo many men and ages, that the Diuell is the ſole Author of vaine miraculous reuelations, diuinations and workes, let them credit the Magician his owne mouth.

As we haue hitherto viewed, how Witch-craft and Witches may bee, firſt, by ſenſe manifeſtly detected: ſecondly, by reaſon euidently conuicted: ſo let vs now conſider, how they may bee both produced vnto the barre of Iuſtice, and bee arraigned and condemned of manifeſt high Treaſon againſt Almighty God, and of combination with his open and profeſſed enemy the Diuell.

Concerning the firſt, ſince it chiefely conſiſteth in that which is manifeſt vnto the outward ſenſe, if the witneſſes of the manifeſt magicall and ſupernaturall act, be ſubſtantiall, ſufficient, able to iudge, free from exception of malice, partialitie, diſtraction, folly; and if by conference & counſell with learned men, religiouſly and induſtriouſly exerciſed, in iudging in thoſe affaires, there bee iuſtly deemed no deception of ſenſe, miſtaking of reaſon or imagination, I ſee no true cauſe, why it ſhould deſerue an ^[59] Ignoramus, or not bee reputed a true Bill, worthy to bee inquired, as a caſe fit and mature for the ſame due triall, which Iuſtice, Law, and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witneſſe and teſtimonie, although it is likely to prooue a rare plea or cauſe, becauſe in reaſon not too frequently to bee found, and farre leſſe ^[60] in it ſelfe common or vſuall, then is vulgarly reputed. It might notwithſtanding, haply bee more oft detected, if more diligently according to reaſon inquired.

The ſecond kinde of Witch by euidence of reaſon diſcouered, is farre more frequent then the firſt, as appeareth by the varietie and multitude of names, which it hath branded vpon it, and the diuerſitie of kindes and faſhions which it hath put on. It is likewiſe more eaſily detected and prooued.

A ſupernaturall reuelation being firſt made truely manifeſt (leſt prepoſterouſly wee haply call a ſurmiſed, or falſely ſuſpected offender into queſtion, before any offence be apparent or knowne; which is an vniuſt iniury, and worthy of rebuke and ſhame with God and iuſt men) a ſupernaturall reuelation (I ſay) being manifeſt, any mans guilty contract therein is prooued, by his vndertaking to bee enquired at therein.

That vndertaking likwiſe is eaſily knowne & diſcouered by thoſe that haue inquired. The foundation of this way of inueſtigation of this Witch or Sorcerer, is the Word of God it ſelfe before recited, and iuſt and true reaſon built thereupon, cannot fall or be ſhaken.

Thus hauing brought theſe priſoners to the Barre, I there arreſt any farther progreſſe, and leaue them to Iuſtice, to the decree and ſentence of the reuerend, graue, and learned Iudge, and ſo proceede the third promiſed way of inueſtigation, and inquiſition of Witches and Sorcerers, according to likely preſumption, probable and artificiall coniecture.

But before wee arriue vpon that point, it is neceſſarie, that firſt a materiall obiection bee ſatisfied. That is, in the forementioned Iudgement of ſupernaturall workes of Sorcery manifeſt to ſenſe, how can any true teſtimony or witneſſe be required or expected, ſince doubt is made whether really or truely, or [•]eluſorily and in ſeeming onely, many or moſt things of that kinde, are ſeene or heard? Hereto is anſwered: As a true ſubſtance is ſeene not of it ſelfe ſimply, but in and by the outward true ſigne, ſhape, proportion, colours, and dimenſion inherent therein, and inſeparable there-from; ſo the true likeneſſe, reſemblance and pourtraiture of that ſubſtance, when ſeparated from that ſubſtance, is as truely and as really ſeene. Therefore, experience doeth ſhew vs, that the ſame eye which ſaw the ſhape, proportion, and figure, together with the true ſubſtance, doeth as perfectly both ſee and know it, when it is ſeparated from the ſubſtance by the Art of the Painter.

As in the true miracles of God, wrought by the hand of his ſeruant Moſes, the true and vndoubted ſubſtance of a truely created Serpent, was ſeene when it was changed from a rodde, by the outward proper and inherent ſhape: ſo as truely war an outward pourtraiture and likeneſſe of Serpents ſeene, in the falſe miracle of the ſeeming tranſmutation of the Sorcerers roddes. For how could religion or reaſon condemne thoſe miracles of the Diuell for illuſions, if the liuely reſemblance of miracles appearing manifeſtly vnto the eye, had not thereby made them knowne? For an example, or illuſtration, how is a iuggling deceit knowne but by the eye? The ſight is ſaid to bee deceiued therein. Therefore it doeth ſee that which doeth deceiue. Reaſon likewiſe comparing that which was ſeene, with that which is not ſeene; that is, the counterfait with the true ſubſtance, doeth prooue the counterfait the preſent obiect of the ſight. The ſame eyes therefore that ſaw, in the true miracles of Moſes, the ſubſtance of a Serpent by the true inſeparable inherent ſhape, ſaw 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 trueth it ſelfe; becauſe the Word of trueth hath ſaid 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 prooued.

Therefore a true teſtimonie may bee truely 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 betweene that which our imagination doeth repreſent vnto vs, from within the braine, and that which wee ſee without by the outward ſenſe. This difference will beſt appeare by an example. Fernelius in his firſt booke, cap. 11. de Abd. rer. cauſ. doeth make mention of a man, who by the force of charmes, 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 hee did demaund or commaund vnto them, that eaſily and readily it might bee diſtinguiſhed, and knowne by ſtanders by. This Fernelius doeth report that hee ſaw himſelfe. What ſhall wee ſay herein? Was this Diueliſh practiſe a thing doubtfull? Was it not manifeſt to many eyes, diuerſitie of beholders, and the iudicious view of a learned and diſcerning ſight. The like Franciſcus Picus Miraudula reporteth, videlicet, that a famous Magician of Italy in his time, did keepe the skull of a dead man, out of which the Diuell did deliuer anſweres vnto men enquiring, when the Wizard had firſt vttered certaine words, and had turned the skull toward the Sunne. Theſe things being palpably ſeene, could not bee meere imagination. Thoſe things which are meerely in imagination (with thoſe men whom 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 truely, 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 ſleepe or dreame, though for a ſhort ſpace, hee doeth oft times verily, really, and very feelingly (as it were) thinke himſelfe in many actions and employments; yet when hee awaked from ſleepe, his ſenſe and reaſon doe 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 there-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 onely in imagination, and thoſe which are reall and indeede.

From hence we may then truely conclude, that againſt the acts of Sorcerie and Witch-craft manifeſt to ſenſe, the due teſtimonies of vnderſtanding, diſcreete, and iuſt men, ought to bee no leſſe equiualent then againſt another 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. Shee acknowledgeth her guilt and crime might bee made manifeſt vnto Saul in theſe wordes, 1. Sam. 28.9. Wherefore ſeekeſt thou to take mee in a ſnare, to cauſe mee to die? Saul likewiſe himſelfe doeth grant vnto her, the ſufficiency of his teſtimony to cauſe her to die, verſe 9. in theſe wordes, 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 bee 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 handmaide hath obeyed thy voyce, and I haue put my ſoule in thy hand, and haue obeyed the word which thou ſaidſt vnto me. And thus is the doubt concerning the ſufficiencie 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 doe afford, ſince what ſenſe and reaſon haue made manifeſt is already declared.

CHAP. XII. That Witches and Witch-craft may be 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 ^[61] 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 ^[62] 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 prooue falſe, yet doth nature and reaſon teach and inioyne vs rather to giue credit thereto; and experience doth manifeſt that the cauſe of deception therein, for the moſt part, doth conſiſt in the weakeneſſe of mans iudging thereof aright. For in iudging of probabilities, are great oddes, ſome things onely ſeeme probable to ſuch as are ^[63] 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 breede 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 prooueth falſe, which ſeemed likely. Vatem hunc perhibemus optimum, ſaith Cicero, qui bene conijciet, that is, we 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 ſciences, the excellencie and neceſſitie thereof doth brightly ſhine: ſo moſt apertly vnto common obſeruation, it doth prooue and manifeſt it ſelfe in the two ſeuerall profeſſions of the Logician and the Oratour.

The Logician in his diſcrepations and queſtions, concerning doubts and ambiguities, by the diligence of ſubtill diſpute, from the light of probabilitie, rectifieth the vnſtable fluctuation of vnconſtant opinion, and produceth through mature diſquiſition, and raciocination, what is moſt ſafe, moſt conſonant with truth, to hold, affirme, or be perſwaded.

The Oratour in his coniecturall ſtate or queſtions, in his pleas of doubtfull and controuerſed facts, or rights, wherein oft-times probabilitie and likelihood, ſeeme to ſtand equall and vnpartiall vnto both parts: notwithſtanding by mature, acute, and ſeaſonable preſſing, and vrging that which is moſt like, moſt reaſonable, and conſonant with right, with law and equitie, in the end doth bring into light, and diſcouer, what is moſt equall, vpright, and worthy to be credited, or reſpected. What euictions of truth and right, what conuictions of guilt and errour doe dayly iſſue from hence, common experience, doth prooue and demonſtrate.

Thus much briefely prefixed in generall, concerning the neceſſitie, light and truth of probabilities; it now remaineth to conſider the vſe and power thereof likewiſe, in our particular propoſed ſubiect of Witch-craft, which common ſenſe doth not onely iuſtifie (as in all other ſubiects) but the word of vndoubted truth.

Almightie God, in caſe of Idolatrie, doth not onely publiſh and proclaime his deteſtation of that great ſinne it ſelfe, but therewith doth include whatſoeuer hath any probabilitie of reſpect, or reference thereto; whether in affection and inclination, or in ceremonie or ſuperſtitious ſhew. This is euident, Deut. 18. verſe 9. where he firſt forbiddeth his people ſo much as to imitate, or doe after the manners of the Gentiles; and afterward particulariſeth their making their ſonnes and daughters to paſſe thorow the fire. Likewiſe Leuit. 19.27, 28. where he forbiddeth as much as the cutting of his peoples heads, or the corners of their heads round, or ma[•]ring the tufts of their beards, or marking or cutting of their fleſh, as was the manner of Infidels and Gentiles, in their mourning and lamenting of the dead. Likewiſe Deut. 16.21. where he forbiddeth ſo much as the planting of any groues of trees neere his Altar, becauſe it was the cuſtome, inuention, manner, and reſemblance of Idolaters.

As in caſe of Idolatrie, ſo in caſe of Witch-craft, which is likewiſe a kinde of Idolatry, becauſe the worſhip of Diuels, Almightie God in thoſe places of holy Writ, where he publiſheth and proclaimeth his high diſpleaſure againſt Witches and Sorcerers, with that abominable ſinne it ſelfe, doth alſo condemne as abominable; Firſt, in generall all kinde of ſhew, of affection, liking, inclination, or reſpect thereof; Secondly, any cuſtomes, faſhions, rites, ceremonies, ſuperſtitions, or geſtures from thence deriued, or belonging thereto.

The firſt is manifeſt, Leuit. 19. verſe 31. There the Prophet, from their God Iehouah, doth charge his people, that they doe not ſo much as turne toward, or decline toward Sorcerers or South-ſayers, vouchſafe to aske any queſtion, or to reſpect them: and Leuit. 20. verſe 6. he giueth iudgement and ſentence of death, againſt that ſoule that doth but turne or looke toward them.

The ſecond is likewiſe manifeſt, Iſaiah 8. verſe 19. where Almightie God noteth the ſuperſtitious peepings, whiſperings, and mutterings of Sorcerers, and according to thoſe geſtures, doth with reproch terme them whiſperers, mutterers and peepers: and Deut. 18. verſe 10, 11. he rehearſeth their mumblings, and charmings, and their ſuperſtitious marking the flying of fowles; and Leuit. 19. verſe 26. he noteth their vaine and ceremonious obſeruing of times.

If then Almightie God be ſo ſtrict, that he will not endure or tolerate ſo much as a friendly looking toward Sorcerers: the leaſt reſpect giuen vnto them, or ſo much as a demand of a queſtion at their hands, any inclination toward them, any their ceremonies, rites or ſuperſtitions, yea, ſo ſmall a matter as their very outward geſtures; how can religious zeale, or the duty of man toward God his Creator, eſteeme any of theſe, or the like, or the leaſt of them, leſſe then ſufficient matter of probable doubt, preſumption, religious iealouſie, and ſuſpicion againſt ſuch men, as doe, or dare preſume to imitate, to practiſe or vſe them?

As the holy Scripture hath pointed out ſome few geſtures, manners, and rites of Sorcerers, for an example and light vnto all other of the ſame kinde: ſo hath the daily obſeruations of ſucceeding times added infinite more, which haue, doe, and ſtill may encreaſe, multiply, and be added, and newly inuented, and put on new different ſhapes and faſhions, according to the fancie of the contractors therein, which are the Diuell, and man poſſeſſed by him, in whoſe powers and will, according to the nature, qualitie and conditions of their contract, dependeth and conſiſteth the variation, or innouation of ceremonious rites.

For this cauſe, among Authors and records both of elder and later times, wee reade of ſuch diuerſities and numbers of ſuperſtitions litations, dedications, performances, and a diabolicall ſolemnities. As therefore we haue manifeſted ſuch ſuperſtitious rites, ceremonies and geſtures of Sorcerers, as the holy Scripture hath noted and deciphered; ſo let vs propound ſome other by after-times, and other Authors obſerued.

Some haue vſed in their intention or execution of their Diabolicall workes, or in the way of preluſion one kinde of ^[64] ceremonious homage, and ſome another. Some doe neuer attempt nor enterpriſe a Diabolicall execution, but with mumblings, whiſperings, and ſecret ſounds, and words heard grumbling in their mouthes: as Theophrastus in his 9. booke of herbes and plants doth witneſſe, concerning certaine Magicians in gathering Helleborus, and Mandragora: and as is likewiſe vndoubtedly diſcouered, by the great attributes that are by many famous Writers aſcribed vnto the Caball of the Iewes, and vnto letters, characters, words, ſillables and ſentences ſuperſtitiouſly pronounced.

Galen writeth, that a certaine Sorcerer by vttering and muttering but one word, immediately killed, or cauſed to dye a Serpent or Scorpion. Beniuenius in his booke de Abd. morb. cauſ. affirmeth, That ſome kinde of people haue beene obſerued to doe hurt and to ſurpriſe others, by vſing only certaine ſacred and holy words. It is apparent likewiſe, that others haue accompliſhed their diueliſh ends, by apparitions, ſhapes, or figures, raiſed or coniured into glaſſes; as Fernelius, an eye-witneſſe, in his booke de Abdit. rer. cauſ. doth publiſh. Some receiue power and vertue from the Diuell vnto their Diabolicall preparations, by certaine inchanted hearbes, or medicines which they mixe and gather, ſometimes with braſſe hookes, ſometimes by Mooneſhine in the night, ſometimes with their feete bare and naked, and their bodies clothed with white ſhirts, as Plinie reporteth. Some are reported, to obtaine of the Diuell their deſired ends or workes, by deliuering vnto the Diuell bonds or couenants, written with their owne hands. This Serres the French Chronicler doth report, confeſſed by certaine Witches, in the raigne of Henry the fourth. And Mr. Fox, in the life of Martin Luther, doth make mention of a yong man, who deliuered a bond vnto the Diuell, vpon certaine conditions, which bond was written with the yong mans owne blood, and vpon his repentance, and the earneſt zealous prayer of the people vnto God in his behalfe, was redeliuered, and caſt into the Church in the view and ſight of the whole aſſembly there and then being. Some deriue an effectuall vertue vnto their decreed Diuelliſh workes, by hanging characters or papers about the necke, as Plinie reporteth. Some practiſe to bring their Diueliſh ends vnto iſſue, by coniured images and pictures of waxe, golde, earth, or other matter, as Thomas Aquinas in his booke de occultis Naturae witneſſeth.

Holing shed, page 534. doth chronicle the execution of certaine Traitours, for conſpiring the king of Englands death by Sorcerous and Magicall pictures of waxe. The ſame author, page 1271. doth report, that in the twentith yeere of Queene ELIZABETH, a figure-flinger (as hee termeth him) being ſuſpected as a Coniurer or Witch, ſudainely dying, there was found about him (beſides bookes of coniuration, and other Sorcerous papers or Characters) the picture of a man wrought out of Tynne. Some late writers haue obſerued, that diuers Witches by ſuch pictures, haue cauſed the perſons thereby repreſented ſecretly to languiſh and conſume, as was lately prooued againſt ſome late famous Witches of Yorke-ſhire and Lancaſter, by the teſtimonies beyond exception of witneſſes, not onely preſent, but preſidents in their tryall and arraignment. Some execute their helliſh intentions by infernall compoſitions, drawne out of the bowels of dead and murthered Infants; as Ioannes Baptiſt Porta in his booke de Magia naturali, doth from his owne knowledge affirme, and thereto the Malleus Maleficarum with others doe aſſent.

Some practiſe alſo Sorcery by tying knots, as Sant Ierome teſtifieth in vita Hilarij, concerning a prieſt of Aeſculapius at Memphis. Some practiſe Witch-craft by touching with the hand or finger onely, as Biniuenius ſaith. Some in their Sorcerous acts or coniurations, vſe partchment made of the skinne of Infants, or children borne before their time: as Serres reporteth from the confeſſion of Witches, in the time and raigne of Henry the fourth detected. Some for the promoting of their Diueliſh deuices, vſe the miniſtery of liuing creatures, or of Diuels and ſpirits in their ^[65] likeneſſe as hiſtories report, and Theocritus in his Pharmacentria, ſeemeth to credit, inducing there a Sorcereſſe, who by the power of her bird, did drawe and force her Louer to come vnto her.

This ſeemeth not impoſsible vnto a Witch, by the multitude of liuing ſhapes, which the Diuell in former ages hath vſually aſſumed, termed Faunes, Satyres, Nymphes, and the like, familiarly conuerſing with men. Some bring their curſed Sorcery vnto their wiſhed end, by ſacrificing vnto the Diuell ſome liuing creatures, as Serres likewiſe witneseth, from the confeſsion of Witches in Henry the fourth of France deprehended; among whom, one confeſſed to haue offered vnto his Diuell or Spirit a Beetle.

This ſeemeth not improbable, by the Diabolicall litations and bloudy ſacrifices, not onely of other creatures, but euen of men, wherewith in ancient time the heathen pleaſed their gods, which were no other then Diuels. And rather then the Diuell will altogether want worſhip, he is ſometimes contented to accept the parings of nailes; as Serres from the confeſsion of certaine French Witches doth report. Some Authors write, that ſome ſorts of Sorcerers are obſerued to faſten vpon men their Magicall miſchieuous effects, and workes, by conueying or deliuering vnto the perſons, whom they meane to aſſault, meats, or drinkes, or other ſuch like; as is euident by the generall knowne power of the Magicke cups of the inchaunted Filtra or loue draughts: and as ſeemeth iuſtified by S. Auguſtine, in his 18. booke de Ciuitate Dei, making mention of a woman who be witched others, by deliuering only a piece of cheeſe. Some of our late Countrie-men haue obſerued, ſome Witches to miſchiefe or ſurpriſe ſuch as they intend maliciouſly to deſtroy, by obtaining ſome part or parcell of their garments, or any excrements belonging vnto them, as their hayre, or the like.

It is not to be doubted that the Diuell, that old Protens, is able to change and metamorphiſe his rites, ceremonies, and ſuperſtitions, into what new ſhapes or formes are beſt ſutable to his pleaſure and his fellow-contractors moſt commodious vſes and purpoſes. Concerning all the former mentioned, although it be exceeding difficult; nay, an impoſsible thing for any man to auouch euery of them true in his owne knowledge or experience; yet for that ſome kindes of them wee may aſſuredly know and beleeue from God himſelfe, who hath in his ſacred word nominated both ^[66] apparitions of the Diuel, as alſo, incantations, charmes, ^[67] ſpels and familiarity with Spirits, as alſo for that reaſon doth demonſtrate, that there may be many more kinds, beſides thoſe named of the ſame likeneſſe, nature abuſed, and diueliſh vſe; and for that vnto otherſome, the credit, worth and merit of thoſe Writers by whom they haue been obſerued and publiſhed, doth giue weight and eſtimation, it may be approoued as an infallible concluſion, that whereſoeuer any of them or the like, being diligently enquired after, are either really found, or in apparence or ſhew reſembling, that there (with the concurrence of circumſtances, and approoued precedence of a manifeſt worke of Sorcery conſenting) that there, I ſay, it ought to be ſufficient & vncontroled matter, or occaſion of iuſt ſuſpicion and preſumption againſt the particular, in whom they are by iuſt witneſſes free from exception, detected and palpably knowne, practiſed and exerciſed. As we haue now briefly recited and called to minde ſome ſorts of ſuch ceremonies, rites, ſuperſtitions, manners, inſtruments and geſtures as are annexed vnto that kinde of Sorcery 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 diuination which the ſame Author in the ſame place doth refer into a power aboue man, which he there termeth the power of the gods, betweene whom and diuination, the Stoickes make this reciprocation, Si ſit Diuinatio, Dij ſunt, ſi Dij ſine 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 plainely, 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 frequent mention of Augury, Aruſpicy, Extiſpicy, and the like, doth plentifully witneſſe. The holy Scripture alſo and Word of God doth teſtifie the ſame, Deut. 18. verſe 9, 10, 11. where diuination by the flying of fowles, by the obſeruation of times, and the like, are reckoned among the abominations of the Nations, or Gentiles.

The originall then of Diuinations iſſuing from Diuels (becauſe from falſe gods, the gods of the heathen and Idolaters) let vs for the better noting of the abomination it ſelfe, obſerue and point out ſome of their ceremonies, manners, and ſuperſtitions alſo.

Some in olde time vſed to diuine, as by the flying of fowles, ſo by viewing of lightning, by monſters, by lots, by inſpection of the Starres, by dreames, per monſtra, & portenta, fulgura, ſortes, Inſomnia, per Aſtra, as Cicero teſtifieth at large in his bookes de Diuinatione. Some did vſe to draw their Diuinations out of tubs, or veſſels of water, whereinto were caſt certaine thin plates of ſiluer and gold, and other precious Iewels, by which the Diuels (which Infidels ignorantly called their gods) were allured to anſwere vnto demands, doubts, and queſtions, as is by Pſellus deſcribed, and was vſuall among the Aſſyrian coniectors. Some deriued their Diuinations from looking-glaſſes, wherein the Diuell ſatisfied vnto demands and queſtions, by figures and ſhapes there appearing.

This kinde of Diuination was called [〈 in non-Latin alphabet 〉] whereunto came very neere and was like [〈 in non-Latin alphabet 〉]. Some fetch their Diuinations by lots, taken from points, letters, characters, figures, words, ſyllables, ſentences, which kinde of diuination is diſtinguiſhed by the name of [〈 in non-Latin alphabet 〉]. If we ſhould number vp euery particular kinde of ſhape, wherein Diuination doeth ſhrowde it ſelfe, it would prooue a long and tedious voyage, not onely through fire, water, ayre, earth, and other farre diſtant and diuided parts of the wide and ſpacious world, but through ſiues, riddles, the guts and bowels of the dead, and many other ſecret haunts & holes, wherein as the inuincible Labyrinths of intricate illuſions, the Diuell doeth ſhadow and hide his ſubtill inſidiation of ſilly deceiued man.

He that deſireth more curiouſly to reade other particulars herein, I referre him vnto S. Auguſtine, de natura Daemonum, and to Camerarius, de Diuinationum generibus. It is ſufficient that the trueth and poſſibilitie of theſe kindes of Diuinations and the like, with their ceremonies, rites, cuſtomes, and ſuperſtitions; as alſo their deteſted originall, end, vſe, and abomination, is eſteemed diuelliſh by the Word of God, and his moſt ſacred voyce, wherein vnder thoſe kindes of Diuination, by the flying of fowles, obſeruation of times, Deut. 18. verſe 10, 11. and vaine gazing and beholding the Starres, Iſaiah 47.19. he diſplayeth and iudgeth the nature and qualitie of all other the like, couered by what ſtiles or names ſoeuer. The enumeration of any more ſorts, might increaſe in number, and aduance curioſitie, but can adde nothing in ſubſtance or materiall vſe. The reaſon that the Diuell requireth theſe rites and ceremonies, S. Auguſtine doeth declare lib. 21. cap. 6. de Cinit. Dei, Alliciuntur Daemones (ſaith he) per varia genera lapidum, herbarum, lignorum, animalium, carminum, ri[•]uum, non vt animalia cibis ſed vt ſpiritus ſignis, in quantum ſcilicet haec iis adhibentur in ſignum diuini honoris cuius ipſi ſunt cupidi. That is, Diuels are drawne or Coniured, by diuers kindes of ſtones, hearbes, woodes, creatures, words, rimes, rites, or ceremonies, not as liuing creatures deſire food, but as ſpirits reioyce or delight in ſignes, becauſe thoſe ſignes argue reſpect, worſhip, and honour, whereof they are very ambitious and deſirous, as affecting Diuine worſhippe in malice of God himſelfe and his Diuine worſhip. To the ſame purpoſe ſaith Binsfeldius Comment. vel Explicat. in praelud. 9. Delectantur Daemones ſignis cum imitaeri Deum ſtudeant in Sacramentis ſuis. That is, Diuels delight in ſignes, rites, and ceremonies, as deſiring to imitate, or to be like God in his Sacraments.

Wee haue ſummarily (wherein for our information is ſufficient competence) produced ſome few ſorts of ceremonies, rites, and ſuperſtitious geſtures in both kindes, that is, both ſuch as belong to that kinde of Sorcery, which conſiſteth in act, and working, as alſo that which is exerciſed in Diuination, prediction, and reuelation.

The generall rule and reaſon is the ſame, and extendeth it ſelfe equally againſt both.

Let vs then in the concluſion thus conioyne them both together. What man is he among men ſo blind, who beholding any man the former ceremonies, rites, preluſions, or geſtures, being ſuſpicious notes, markes, cognizances, and badges of Sorcerers and Witches, in either kinde, and doeth not thinke that he may with good reaſon doubt the ordianry correſpondence of fruits, & workes anſwerable thereto? Vnto the former preſumption, if circumſtances of time, place, inſtruments and meanes, fitting ſuch diuelliſh Actes, opportunitie, and the like doe adde their force, doeth not iuſt occaſion of doubt increaſe? For illuſtration and example, let vs ſuppoſe a perſon of a curious and ^[68] inquiſitiue diſpoſition in things hidden or inhibited, a man voide of the feare and knowledge of God, a ſearcher after Sorcerers, and their diuelliſh Artes, educate among them by kindred, affinitie, or neighbour-hood, with them hauing generall opportunitie vnto inchoation into that Diabolicall myſterie, a man likely and prone to become a receptacle of Diuels, expreſſed by his long obſerued, or knowne flying from, or hating all occaſions or places, where the name, mention, worſhippe, or adoration of Almighty God is in any kinde vſed; a man out of whoſe curſed lips hath at any time beene heard, the ^[69] renouncing of God, or voluntary profeſsion or loue and friendſhip vnto the Diuel (all which with horror ſometimes my owne eares did heare, in a ^[70] woman at an open aſsiſe, being there indited vpon ſuſpicion of Witch-craft.)

Let vs yet further conſider in the ſame man, an extraordinary alienation of himſelfe, from all ſocietie and company with men (for that familiar conuerſation with Diuels, begetteth an hatred and deteſtation, both of the remembrance of God or ſight of men) likewiſe a frequentation or ſolemne haunting of deſarte ^[71] places, forſaken & vnaccuſtomed of men, the habitations of Zijm and Iijm, graues and ſepulchres. This ſeemeth, Math. 8. Luke 8. Marke 5. in the poſſeſſed true.

The poſſeſſed and the Witch, are both the habitacles of Diuels; with this onely difference, that the Witch doth willingly entertaine him.

His cuſtome of haunting tombes and ſepulchres, in the one doth make it probable, and credible in the other. Likewiſe a ſolitary ſolacing himſelfe, or accuſtoming abroad oft, and vſually alone, and vnacompanied at times and houres vnuſuall and vncouth to men, as the moſt darke ſeaſons of the night, fitting the darke workes, and the workemen of the Prince of Darkenes.

Let vs yet more particularly obſerue this man branded with the former note, ſeeming or profeſsing to practiſe workes aboue the power and poſsibilitie of man, to threaten or promiſe to performe, beyond the cuſtome of men, whether in generall, or toward any particular. In a diuelliſh intendred action bent againſt any particular, likewiſe wee may diligently examine any manifeſt ſpeciall prouocation, firſt giuen: ſecondly, an apparent apprehenſion thereof expreſſed by words, geſtures, or deedes: thirdly intention, or expectation, ſucceeding the prouocation, ſtarting out oft-times, or intimated by any raſh, vnaduiſed, or ſudaine, proiect, of headie and vnbridled paſsion: fourthly, the opportunitie ſutable vnto ſuch an intended deſſeigne as time and place competent for acceſſe, ſpeech, ſight, or receiuing from, or giuing vnto the particular, againſt whom ſuch diuelliſh thoughts are ſet, any thing, wherein any inchanted power or vertue is vſually hid and conueighed.

After a Sorcerous deede is thus certainely obſerued to proceede, we may then further with vigilant circumſpection view, whether ought may be detected, iuſtly arguing his reioycing pride, or boaſting therein, that ſtandeth iuſtly ſuſpected, or ought that may prooue or expreſſe his doubt, or feare of diſcouery, his guilty lookes, cunning euaſions, ſhifting, lying, or contradictory anſweres, 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 & complete ſatisfaction. Veriſimilia 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 doe 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 doeth here diſplay and offer in this of Witch-craft: why ſhould not the like practiſe thereof herein alſo bee vrged and found, as likely and ſuccesfull? I doe not commend or allow the vſuall raſh, fooliſh and fantaſticall abuſe of circumſtances, nor their wreſting and forging, nor the coniuration or raiſing vp of their likeneſſe, and ſhadowes, without any ſubſtance or trueth (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 truely and really occurre, or moſt of them, or the moſt materiall amongſt them with an apparant vncontrouled precedent euidence of an vndoubted act of Sorcery, and are not indirectly wreſted or guilefully extorted, but directly proued, & fairely produced and vrged; what man inioying his common ſenſe or reaſon, can be ignorant, what a large ſcope and faire fielde they doe 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 prooue 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 certainely perpetrate: that the former circumſtances and preſumptions pointing vnto a particular, doe giue ſufficient warrant, reaſon, and matter of calling that particular into queſtion, & of inioyning and 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 hid it ſelfe, but rubbed or galled vnto the quicke, doth breake out and iſſue forth in his owne perfect and vndeceiuing likneſſe. 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 benefite 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 ſift and try the Spirits, whether they be of God or no; that is, whether they be of his holy ſpirit, or of the euill ſpirit which is the Diuell.

Although therefore God for his owne ſecret decree, or purpoſe, doe 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 he 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 all out of the land of Iſrael, 1. Sam. 18. verſe 9. or out of the hands of Ioſias, 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 commom equity of all lawes, or from reaſon it ſelfe: firſt, for that many workes of Sorcery doe 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 prooued to iſſue from the power and force of Spirits and Diuels, as hath beene formerly declared, concerning both workes and alſo diuinations, prophecies, and reuelations hidden from 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 beene inſtanced) concerning the performers and practiſers of ceremonious rites, ſuperſtitious geſtures, actions and manners vſuall vnto Witches and Sorcerers. Since then, as is before prooued, Almighty God doth inioyne a neceſsity of teſtimonies, vnto all condemnations and iudgements of death whatſoeuer, and teſtimony doth alwaies neceſſarily include a manifeſtation of whatſoeuer is teſtified, either to ſenſe, or reaſon, or both; it followeth as a neceſſary concluſion vnto all that hath bin ſaid: that from things either manifeſt to ſenſe, or euident to reaſon, iſſueth wholly and ſolely, not onely the reaſonable and likely way of detection of Witches, but the very true way by God himſelfe, in all true reaſon intended and commanded. And from this way it is, both by multitudes of examples, by experience and reaſon manifeſt, that neither Witches, nor the Diuell himſelfe is altogether able to hide or defend their guilt. Diligence therefore herein duely and carefully exerciſing it ſelfe certainely ſhall not, nor can prooue the Lawe of God vaine, nor the owne endeuour fruſtrate or voide, although haply difficulties and impediments may ſomtimes interrupt, as in all other caſes and affaires is vſuall.

Thus hath beene made manifeſt how Witch-craft is diſcouerable by ſenſe, and euident by reaſon; likewiſe, that it is no more inſcrutable or hidden from detection in the inquiſition thereof, by ſignes of preſumption, probable and likely coniecture or ſuſpicion, then all other intricate or hidden ſubiects, or obiects of the vnderſtanding whatſoeuer. For, although preſumptions are alone no ſufficient proofe, yet doe they yeeld matter and occaſion of diligent and iudicious inquiſition, which is the reaſonable way and due method of vpright proceeding, and the common, hopefull and warranted path vnto all detections, in all other caſes of doubt and difficulty whatſoeuer; wherein I ſee no cauſe or reaſon, why iudicious, wary and wiſe practiſe and proofe, weighing and preſsing circumſtances into the bone and marrow, ſhould not equally, in caſe of Witch-craft, as in all other caſes of iudgement and inquiſitions (though not euer becauſe that exceedes the nature of preſumption) equally, I ſay, and as oft ſhould not confound the guilty, and chaſe and winde out as faire an iſſue.

Certainely, if men would more induſtriouſly exerciſe their ſharper wits, exquiſite ſenſe, and awaked iudgements, according vnto the former reaſonable, religious, and iudicious wayes, exempt from the burthen and incumbrance of blinde ſuperſtitions, traditionary and imaginary inuentions and cuſtomes, no doubt, but experience would yeeld and bring forth in ſhort time, a much more rich increaſe of ſatisfaction, and more happy detection in iudiciall proceedings.

It is true, that in the caſe of Witch-craft many things are very difficult, hidden and infolded in miſts and clouds, ouerſhadowing our reaſon and beſt vnderſtanding.

Notwithſtanding, why ſhould men be more impatient or deiected, that in matters of Witch-craft, many things are oft hidden from our knowledge, and diſcouery, when the ſame darkeneſſe, obſcurity, difficulty and doubtfulneſſe, is a thing ordinary in many other ſubiects beſide, as neceſſary vnto vs, and concerning which, it may be no leſſe truely ſaid, that in this life of mortality, much more is that which is vnknowne, then that which is knowne and reuealed vnto vs.

Hence is that ancient ſaying of the Philoſopher: Hoc tantum ſcio, quòd nihil ſcio, that is, ſo few are thoſe things, which are demonſtratiuely, truely, and certainely knowne, that they are nothing in compariſon of the infinite number and multitude of ſuch things, as are either onely probable, or obſcure or inſcrutable.

For to deny that God hath giuen vnto man a great meaſure of knowledge in many things, were not onely groſſe darkneſſe and blindneſſe, but great ingratitude, yea impiety. Neuertheleſſe, it were alſo as great fatuity not to ſee or acknowledge, that God hath mixed this knowledge with much intricate difficulty and ambiguity, which notwithſtanding he doth in his wiſedome more or leſſe reueale diſtribute and diſpenſe, in ſeuerall meaſures, vnto ſeuerall men, according to their ſeuerall cares, ſtudies, indefatigable paines, and more induſtrious indeauour, in ſeeking and inquiring it: in defect whereof more commonly then either in Gods decreed reſtraint, or natures abnuence, mens deſires and labours are ſo often annihilate.

CHAP. XIII. The confutation of diuers erroneous wayes, vnto the diſcouery of Witches, vulgarly receiued and approoued.

AS true religion doth truely teach the true worſhip of God in that true manner which he requireth, and commandeth: ſo ſuperſtition in an vnapt meaſure or manner, doth offer vp and ſacrifice her vaine & fooliſh zeale or feare. Vnto her therefore & her ſacrifice, thus doth Almighty God reply; Who required this at your hands? I hate and abhorre your Sabboths and your new Moones, Iſa. 12.13. The heathen Oratour could ſay, Religio continetur cultu pio Deorum. True religion conſiſteth in the holy and true worſhip of God. Vnto the aduancing of the worſhip of the true God, the extirpation of Witches and Witch-craft (becauſe it is the moſt abominable kinde of Idolatry) is a ſpeciall ſeruice, and acceptable duty vnto God, expreſſely commanded by himſelfe, Deut. 17.3, 4, 5.

In the performance therefore of this worſhip, as it is ſolely and truely religious, to ſeeke their extermination by thoſe meanes, and in that manner, which Almightie God doth approue and allow: ſo with miſgouerned zeale or feare, in the ignorance, or neglect of the right manner or way, inconſiderately to follow vnwarranted pathes thereto, is plaine Superſtition.

Iulius Scaliger, in his third booke of Poetrie, thus deſcribeth very liuely the nature of Superſtition. Superſtitio ſatisfacit ad notandum eum habitum, quo metuimus, aut Deum ſine ratione, aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille, that is, this word Superſtition doth ſerue to ſet forth ſuch an habit or diſpoſition of minde, wherein wee worſhip or ſo feare God, as is voide of cauſe or reaſon, or vnto our owne hurt or damage, we attribute vnto God, as of God, thoſe workes or things, which Almighty God himſelfe neuer thought or intended. The word which the Greekes vſe for Superſtition, is [〈 in non-Latin alphabet 〉] inconſulta & abſurda diuinae potentiae formido, that is, an abſurd, and ill-aduiſed feare or worſhip of God, which certainely is there, where he neither requireth it, nor is true cauſe or reaſon either of ſuch worſhip, or in ſuch ſort or manner.

In this ſpeciall part therefore of the worſhip and feare of God, namely, in the diſcouery of Witch-craft and Sorcery, as wee haue before laboured to finde out thoſe waies which are lawfull, iuſtifiable, and allowed: ſo let vs now briefely diſplay the folly and vanity of erroneous and blind pathes, pointing deceitfully thereto; that we ſeeke not ſuperſtitiouſly to ſerue God, in our inioyned and commanded duties of the diſcoueries of Witches, with our owne vanities or follies, raſh inuentions, or deuices; but in reaſonable, iuſt, diſcreete and religious proceeding, which is onely and ſolely acceptable with God.

In former ages and times, haue been publiſhed by diuers writers, many ridiculous traditions, herein ſo vaine, and ſo farre vnworthy any ſerious confutation, that they ſcarce deſerue ſo much as bare mention.

Of this ſort are the imagined profligations of the fits of the bewitched, by beholding the face of a Prieſt, by being touched by hallowed ointments, or liniments, by the vertue of exorciſation, of incenſe, of odours, of certaine mumbled ſacred or miſticall words.

I will therefore omit theſe, as by time it ſelfe worne exolete, found worthleſſe, and almoſt of later writers left nameleſſe, and will onely oppoſe and examine ſuch later experiments, as doe in our time and country moſt preuaile in eſteeme.

CHAP. XIIII. The casting of Witches into the water, Scratching, Beating, Pinching, and drawing of blood of Witches.

IT is vulgarly credited, that the caſting of ſuppoſed Witches bound into the water, and the water refuſing or not ſuffering them to ſinke within her boſome or bowels, is an infallible detection that ſuch are Witches.

If this experiment be true, then muſt it neceſſarily ſo be, either as a thing ordinary, or as a thing extraordinary: becauſe nothing can happen or fall out, that is not limited within this circuit or compaſſe.

That which is ordinary, is naturall; as likewiſe that which is natural, is ordinary. Aristotle in the ſecond of his Ethickes ſaith of that which is naturall quod aliter non aſſurſcit, that is, ordinarily it is not otherwiſe, then euer the ſame. From whence it doth follow by good conſequent, that whatſoeuer is ordinary, muſt be naturall, becauſe it keepeth the ſame courſe and order, which is the property of nature.

For this cauſe Scaliger in his booke de ſubtilitate ſaith, Natura eſt ordinaria Dei poteſtas, that is, nature is the ordinary power of God, in the ordinary courſe and gouernment of all things.

If then this experiment in the tryall of Witches, be as a thing ordinary (as it is vulgarly eſteemed) it muſt be found likewiſe naturall. If it cannot be found naturall, it cannot be ordinary. That it is not, nor cannot be naturall, is manifeſt.

Firſt, for that the ordinary nature of things ſenſeleſſe and voide of reaſon, doth not diſtinguiſh one perſon from another, vertue from vice, a good man from an euill man. This our Sauiour himſelfe doth confirme, Math. 5. verſe. 45. God maketh his ſunne to ariſe on the euill, and the good, and ſendeth raine on the iuſt and vniuſt.

Nay, we may further obſerue in the booke of God, and alſo reade in the booke of nature and common experience, that the common benefit of nature, is not onely vouchſafed vnto all wicked men indifferently, but euen vnto Diuels themſelues, who doe not onely participate in nature the common eſſence, faculties and powers, proper vnto the ſubſtance and nature of all other Spirits; but alſo doe exerciſe theſe powers and ſpirituall forces vſually vpon other inferiour natures, ſubiect vnto their ſupernaturall nature, reach and efficacy, as is often ſeene in their workes euen vpon the bodies and goods of the bleſſed Saints and ſonnes of God.

Hereby then is euident, that nature cannot take notice, or diſtinguiſh a wicked man, no not a Diuell, and therefore much leſſe a Witch.

But here may be obiected, that diuers herbs and other ſimples, produce many ſtrange and wondered effects, by an hidden ſecret, and occult qualitie and property in nature, though there appeare no manifeſt qualitie oft-times in them, by which in reaſon or probabilitie they ſhould or can bee effectuall thereto. This Phyſicions doe dayly witneſſe and prooue true.

Why then may not there bee likewiſe yeelded the like hidden power, or antipatheticall vertue in the nature of the element of water, and thereby a Witch bee detected; as well without knowne cauſe or reaſon thereof in nature; notwithſtanding naturally the euils or diſeaſes both of body and minde, are both detected, and cured by elementary ſubſtances or compoſitions, in which there is no manifeſt knowne proportion therewith?

It is truly anſwered, that although in this ſuppoſed experiment of the diſpoſition of the element of water towards Witches, caſualty may haply ſometimes ſeeme to iuſtifie it true; yet is not this ſufficient to euince it a thing naturall. Thoſe things which are naturall, neceſſarily and euer produce their effect, except ſome manifeſt or extraordinary interception or impediment hinder.

Thus fire doth neceſſarily, ordinarily, and alwaies burne and conſume any combuſtible matter or fuell being added thereto, except either ſome manifeſt or extraordinary hindrance oppoſe it. The like may be ſaide of all other elements for their naturall effects in their proper obiects. Naturall medicines likewiſe, if rightly accommodated with prudence, art and diſcretion vnto the right diſeaſe, doe neuer faile their vſuall productions or effects.

This Almighty God in his holy writ doth confirme, and long and aged experience of many hundreths of yeares hath ſucceſſiuely witneſſed, wherein the ancient records of all learned writers, haue euer teſtified innumerable medicinal herbs and drugges, certainely and truely to bee euer the ſame. Preſent times doe likewiſe ſee & witnes it, and no man doth or can doubt it in the right proofe. Concerning any ſuch nature or cuſtome in the element of water, in the refragation of Witches, who was as yet euer able to write and fully reſolue, or prooue it ordinary, neceſſary, certaine, euer or for the moſt part, not failing as is in courſe of nature moſt infallible and neuer doubted? What former ages haue ſucceſsiuely vouchſafed the mention of truth or certainty therein? Hath Almighty God, at all, ſo much as approued any opinion or thought thereof? Is it not rather to be iuſtly doubted, that it may be eſteemed among the abominations of the Gentiles, which God in his people doth deteſt, Deut. 18. verſe 9? Doe all men in our time, or good and iuſt men auouch their owne proofe in the tryall thereof? Or contrariwiſe, doe not many wiſe, religious, learned and equall minds with reaſon reiect and contemne it? Doth Law as yet eſtabliſh it, or reaſon prooue it? How can it then be propoſed as equiualent with thoſe reaſonable meanes or wayes, of iuſt proceedings or tryalls, which God, his diuine Lawe, his law of nature, iudgement, reaſon, experience, and the lawes of men haue euer witneſſed, perpetually and onely aſſured certaine and infallible?

It wanteth the vniuerſall teſtimony of former ages and Writers; in this our age it is held in iealouſie with the moſt iudicious, ſage, and wiſe: It hath no reaſonable proofe, no iuſtifiable tryall hath dared to auouch it vpon publike record, no lawe hath as yet, thought it worthy of admittance; and the Lawe of God is not prooued to prooue or approue it. If it had beene a thing naturall, ordinary, of neceſſary, or of certaine operation or power, and therein ſo euidently remarkeable, it is impoſſible it ſhould haue eſcaped authenticall approbation, or the ſame notable teſtimonies, which all other tryed truths haue euer obtained. From the former premiſes therefore we conclude, that it cannot be a thing naturall, neceſſary or ordinary. If it be not ordinary, then is it not alwaies the ſame; if not alwayes the ſame, then is it ſometimes failing; if ſometimes failing, then is it not infallible; if not infallible, then in no true iudgement or iuſtice to be truſted or credited. It now remaineth to inquire, whether being prooued falſe or ordinary, it may not be prooued true as extraordinary (for to eſteeme or grant it both is an impoſsibility in nature, and an abſurdity in reaſon.) Let vs grant, it may be iudged and deemed extraordinary; the next doubt then remaining is, whether being extraordinary or miraculous, it be of God or of the Diuell.

The reaſon why 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 miraculous and 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 Sacrement of the Euchariſt, be likewiſe noted and obſerued to trurne backe, or fly away from the thraotes, 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 faile 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 ſmal 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 property 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 vnto that holy vſe, be not manifeſted, or apparently prooued to be thereby indowed with any vertue, much leſſe can it communicate any vertue vnto other waters, which did not participate therewith in the ſame religious ſeruice. Except then there may be prooued 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 be 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 exceed the power of any ^[72] 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 ^[73] cannot exceed or tranſcend, being a finite creature, and no infinite Creator.

Miracles, of the firſt kinde, are raiſing from the dead the ſon of the widow of Sarepta, by Elias 3. of the kings, 17. the diuiding the water of Iordan 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 Egypt, Exod. 7. which were onely diuelliſh ſleights, cunning ^[74] imitations, counterſets, and Diabolicall reſemblances and ſhadowes of the true miracles, wrought by Almighty God, in the hand of his ſeruant Moſes.

If this miracle, 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 miracles 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 be aduiſed herein, leſt raſhly they confound, or equall the vile and abiect illuſions of that damned creature the Diuell (though neuer ſo wonderfull in our eyes) vnto the infinite power of the Almighty Creator, in his true and truely created miracles, which is an high diſhonour vnto our God, and accurſed impiety.

For this cauſe, the holy Scripture hath admoniſhed and warned the weakeneſſe of humane vnderſtanding, not to be tranſported by ſignes and wonders, nor to truſt or giue credit to euery miracle: and our Sauiour himſelfe, Math. 24. verſe. 24. doth furniſh his Diſciples with carefull warning herein. And S. Iohn, in his Reuelation fore-telleth, that in the latter dayes and times, the Diuell and the great Whore of Babylon, ſhall with great ſignes, wonders, and miracles, ſeduce and deceiue the laſt ages, and people of the world.

Since then miracles are of no validity, except certainely and truely knowne to be of God; and ſince alſo it is not eaſie for euery Spirit to diſcerne therein; let vs duely examine and ſift this our ſuppoſed and propoſed miracle in the tryall and detection of Witches. Petrus Gregorius Tholoſanus in his Syntagma Iuris, lib. 2. cap. 12. in a tractate concerning the Relicks and Monuments of Saints, together with miracles, doth giue very honeſt, ſound, and ſubſtantiall direction.

Firſt, that all credited miracles be found and allowed by religious [〈◊〉] and authoritie.

Secondly, that the perſons by whom they are firſt reuealed or knowne, or by whom they are auouched, be teſtes idonei, omnique exceptione maiores, that is, that they be worthy witneſſes of vndoubted and vnſtained credit and worth, free from all iuſt exception, of holy life, and vnſtained conuerſation. Without theſe cautions (ſaith he) no miracles ought to be eſteemed, or receiued as of truth.

How farre our vulgar tryall of Witches, by the ſuppoſed miraculous indication and detection of them by the water, is different from this care or reſpect, this equitie, religion, or humanitie, common practiſe doth openly declare, when without allowance of any law, or reſpect of common ciuilitie, euery priuate, raſh, and turbulent perſon, vpon his owne ſurmiſe of a Witch, dare barbarouſly vndertake by vnciuill force and lawleſſe violence, to caſt poore people bound into the water, and there deteine them, for their owne vaine and fooliſh luſts, without ſenſe, or care of the ſhamefull wrong, or iniury, which may befall oft-times innocents thereby.

Though this kinde of tryall of a Witch, might haply prooue in it ſelfe worthy to be allowed, yet is it not in euery priuate perſon iuſtifiable, or tolerable, or without warrant of authoritie in any ſort excuſable. The manner therefore of this vulgar tryall, muſt needs with iuſt and honeſt mindes, vncontrouerſedly, and vndoubtedly, be ruſticall, barbarous, and rude. Now to returne againe into the truth of the miracle it ſelfe in this tryall.

Firſt, let vs enquire with Petrus Gregorius, what religious lawes or authoritie haue admitted it as true.

Secondly, what religious, reuerend, iudicious, graue, or holy Spectators, or eye-witneſſes doe auouch it. Let vs yet farther proceede with the ſame Author, in the fore-named Syntagma, lib. 34. cap. 21. and by ſome other rules, farther examine this miracle, if it be well and duely auouched and credited, concerning the being thereof, whether that being be not a being of the Diuell, & of his miracles. Conatus omnis Daemonum (ſaith the Author) vnum habet generalem ſcopum, operibus Dei ſe obijcere, ei debitum honorem ſubfurari, pios hominum animos ſibi lucri facere, & a vero Deo retrahere. That is, the workes of the Diuell haue one generall ſcope; namely, to oppoſe themſelues againſt the workes of God, to rob God of his honour, to drawe the hearts of men from God, and to gaine them vnto himſelfe. Let vs now conſider the fore-named miracle by theſe rules.

Concerning the approbation thereof by any religious lawes or authority, I haue neuer read my ſelfe, nor haue heard by others, of any authentike ſuffrage from claſſicall Author, and with good reaſon, I may conceiue and iudge a nullity therein.

Concerning any religious, learned, and iudicious Spectators and auouchers of this miracle, whoſe faith and credit may be wholly free from al iuſt exception, it hath euer been a difficult and hard taske to furniſh any true ſufficiencie or competency in this kinde, though multitudes and ſwarmes of deceiued Vulgars, continually and violently obtrude their phantaſticall ſominations. Since then as yet there doth no manifeſt law ſtand vp to patronage this miracle, and the learned, religious, and holy man able to diſcerne and iudge, and free from exception, is not at all, or hardly to be produced or found to auouch or countenance it true; it may be with good reaſon ſuſpected, and that reaſon may iuſtly diſſwade all ſodaine, raſh, or haſty credit or truſt thereof. Now let vs examine, if it were vndoubtedly to be aſſumed as true, whether being true, it be not as truely of the Diuell. And firſt let vs conſider, whether it doe not oppoſe the workes of God, which was the firſt direction of Gregorius. It is herein truely conuicted, becauſe the nouelty and ſuppoſed miraculous force and might thereof, doth firſt vſually and eaſily intiſe vnſetled braines, raſhly to forſake the wayes of iudgement and iudicious legall proceeding, which is the ordinance and worke of God: ſecondly, doth imbolden ſtaggering and vnreſolued minds preſumptuouſly without warrant to expect, to aske or ſeeke a ſigne or miracle, which ordinarily or vnneceſſarily required, our bleſſed Sauiour apertly condemneth, Math. 16. An adulterous and vnbeleeuing generation doth ſeeke a ſigne or miracle. And as herein it directly oppoſeth againſt the decree and worke of God; ſo likewiſe by giuing occaſion and way, that ſuppoſed miracles may become vulgarly common and ordinary, whereby the true miracles and miraculous workes of God alſo may grow with vndiſcerning men of leſſe eſteeme, vile and of no accompt. Nam miracula Dei aſſiduitate viluerunt (ſaith S. Auguſtine) the miracles and miraculous workes of God, being oft ſeene, become of ſmal or no reputation. The ſecond tryall of a falſe miracle, was the robbing of God of his due honour and praiſe, which in this propoſed miracle is partly prooued; by making the extraordinary work or vſe of miracles ordinary, and thereby derogating from the power, worth and nature of Gods true miracles (as is before ſaid): partly by vnthankfull vnder-valewing, omitting, or relinquiſhing the ordinary meanes of tryals and detections of doubtfull truths, which God hath made & giuen in his good grace; and therefore their contempt and neglect is a manifeſt robbing of God of his due praiſe and glory therein. The third tryall of the Diuels property in miracles, was the ſeducing of mens hearts from God vnto himſelfe, which in our ſuppoſed miracle may be neceſſarily concluded. For if the miracle it ſelfe be vpon good grounds before alleaged, rightfully deemed to bee of the Diuell; it muſt neceſſarily follow, that whatſoeuer eſteeme or reputation is giuen thereto, is a ſecret ſacrifice of ignorance or ſuperſtition vnto the Diuell, and an hidden and couert ſeduction from God: and thus hath beene prooued, 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 ſaid that the fits or diſeaſes of the bewitched do ceaſe miraculouſly; as alſo concerning the burning of bewitched cattell, whereby it is ſaid, 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 examination, 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 be rather iuſtly iudged miracles of the Diuell, 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.

Nor doth our law now in force, differ here from reiecting ſuch like miraculous trialls. See the triall by Ordell aboliſhed by Parliament the third yeare of Henry the third, Coke 9. Rep. Caſe Abbot de Strata Mercella Fol. 33.

CHAP. XV. The exploration of Witches, by ſupernaturall reuelations in the bewitched, by ſignes and ſecret markes, declared by the bewitched, to be in the body of the ſuſpected Witch, by the touch of the Witch curing the touched bewitched.

THere remaine as yet other miraculous explorations of a Witch, carrying in their firſt view a far more wondred repreſentation then any or all 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 workes, 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 ſeene prooued true. This is reputed a certaine conuiction of a witch. An othor miraculous tryal of a Witch and like vnto this, wonderfull is; when a ſuppoſed Witch 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 agony, that then was vpon him or her, which I haue alſo my ſelfe ſeene. For the better diſcouery of truth in theſe ſo wondered difficulties, let vs firſt recall to minde theſe few obſeruations in our former Treatiſe determined and prooued. Firſt, that the Diuell doth many miraculous and ſupernaturall 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 aſſent, ſecret powers, force, knowledge, illuminations, and ſupernaturall reuelations. This was prooued by the poſſeſſed in the Goſpell, who from a ſecret and hidden reuelation and power, aboue and beyond themſelues, were able to vtter that high miſtery, 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 onely 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 Juda, 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 neceſſary inferences. Firſt, that all ſupernaturall acts or works 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 doth 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 beene committed) then, and not before, wee ought indeuour directly and neceſſarily to prooue 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 prooue 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 to vſe wrongfull violence and oppreſſion beyond all equitie, or reaſon.

When therefore men that are prudent, iudicious, and able to diſcerne, doe 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 be truely and ſimply no act of a naturall man, and is the immediate hand and power of a Diuell (as is formerly prooued) it is the mans conſent, contract and couenant alone, in the act with the Diuell, that being detected and diſcouered, doth infallibly and eſſentially prooue him a Witch, and not the act itſelfe.

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 ſequell 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 proceed from a ſupernaturall power, that the bewitched are able in their traunces to nominate the moſt ſecret and hidden marks in the bodies of the ſuſpected Witch, her preſent ſpeech ^[75] 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 be pretended in the needfulneſſe of a miraculous detection of Witch-craft, 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 Nebuchadneſer, and Pharaoh King of Egypt, 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 of God ſmitten, but were ſuffered to grow on, vntill their harueſt of confuſion was ripe. That high degree of blaſphemie againſt the Sonne of the liuing God, hanging vpon the Croſſe for the ſinnes of mankinde, committed by the cruell and hard-hearted Iewes, in ſcorning, ſcoffing, and ſpitefull deriſion both of God in heauen, Math. 27, verſe 43. and alſo of the eternall Sauiour of the world, deſcended from heauen, was not by God then extraordinarily reuenged (as the incomparable greatneſſe of the ſinne might ſeeme to require) but was in Almighty God his iuſt iudgement, ſuffered, vntill in the due time, their owne execrations, and curſings of themſelues, and their poſterity, thereby to haſten and purchaſe the effuſion of that holy innocent bloud, did fall vpon them ſo heauily, that their whole Nation, People, and Kingdome, became extirpate, vile, and vagabond for euer vpon the face of the earth. It is recorded in the Reuelation, chap. 13. verſe 5, 6, 7. concerning the Beaſt, that he opened his mouth vnto blaſphemy againſt God, his Tabernacle, and the Saints; that he ſpake great mighty blaſphemies, yet power was giuen vnto him to continue, and preuaile therein many yeares, and a large ſpace of time.

By theſe few examples it is euident, that neither the height, the nature, the quantitie, nor the qualitie, of the moſt abominable, or prouoking ſinne, moſt odious vnto God and men, doth vſually, or alwaies draw downe from heauen vpon it ſelfe a miraculous immediate hard of Gods wrath. We may eaſily inſtance the like, concerning the ſin of witch-craft, which is our particular ſubiect.

Although by the hand of his holy ſeruant Saint Paul, Almghty God did miraculouſly ſmite the Sorcerer Elymas, & as writers report, Simon Magus, by the hand of St. Peter, multitudes and ſocieties of other Sorcerers, and Southſayers among the Caldeans, eſcaped not onely the hands of Nebuchadneſer, in his wrath; but as it ſeemeth in the prophecy of Daniel, they liued many yeares in high eſteeme, fame, and renowne, both in their owne Nation, and alſo in forreine Countreyes, yea through the world. There is no doubt, that Aegypt likewiſe did abound with ſwarmes of Sorcerers, as the holy Scripture, and all times and writers report. Among the people of God alſo, the Iſraelites, it is manifeſt that diuers Sorcerers and Witches did ſhrowed themſelues, and liued with impunity, as appeareth by the Witch of Endor, which king Saules ſeuerity, in their general extirpation thorow the whole kingdome, had notwithſtanding paſſed by, and left vneſpied; as alſo by that ſpecial note and commendations, from Gods owne mouth and word of Joſhua, that is, that hee had taken away from amiddeſt his people, all the Enchanters and Sorcerers: by which it is likely and cannot be denied, that through the lenitie or careleſneſſe of former Princes, they formerly had long ſecurely their breathed. That God doth not vſe by miracles to detect all, or moſt Enchanters, Magicians, or Witches, is farther made vndoubted; becauſe it ſhould follow then & thence neceſſarily, that he hath both in the firſt ages of the world, ordained lawes, and ordinary, legall courſes of proceeding againſt them in vaine; as alſo for that he doth, in the holy records of his ſacred word, make knowne his Decree, that they ſhall be permitted to liue and continue vpon the face of the earth among other, and as other vnrepentant ſinners, vntill his ſecond comming, and the laſt day of eternall doome, Reuelat. chap. 22. verſ. 15. without ſhall be Enchanters. If his Iuſtice and ſeuere iudgement ſhould by his miraculous power make ſo narrow ſearch amongſt them, as ordinarily to root them out, it were impoſſible any one of them ſhould eſcape his all-ſeeing reuengefull hand, to ſuruiue vnto his generall decreed day of ſentence, and dreadfull doome, of all kinde of ſinnes and ſinners, which both in iuſtice vnto ſome, and mercy vnto other ſome, his infinite goodneſſe and wiſdome hath decreed, ſhall not be fruſtrate. Although therfore Almighty God doth ſometimes ſtretch forth his mighty hand miraculouſly to ſmite, or bring into light ſome horrid ſinnes and ſinners, his exrraordinary power therein ſometimes onely extended, at his owne good will and pleaſure, doth not iuſtifie the preſumptuous expectation of the diſpenſation thereof in any particular. God who is the God of order, and not of confuſion, doth not ordinarily diſpenſe his extraordinary workes, nor vſually confound indifferently, ſo different natures in their end and vſe, and his owne decree. Nature it ſelfe doth alſo teach an impoſſibility in that which is extraordinary, to become or be expected ordinary. In that way which is ordinary, the induſtruous, the diligent, the prouident man therefore doth with carefull perſeuerance vprightly walke. The ſlothfull, onely the intemperate, the improuident man, either by folly or ignorance loſeth or by idle ſloth forgetteh, or omitteth, his ordinary way or opportunity, and ridiculouſly hopeth or truſteth vnto the redemption thereof, by extraordinary contingents or euents.

Thus it hath appeared, that in regard of any more ſpeciall or extraordinary glorification of God, in the detection of Witches, rather then of other as great and as abominable ſinners, their is no needfull or neceſſary vſe of myracles.

The ſecond conſideration was, whether they are not rather of the Diuell, then of God; as alſo, how they may be any iuſt conuictions of the ſuppoſed or ſuſpected guilty.

Wee will firſt herein examine the touch of the ſuppoſed Witch, immediatly commanding the ceſſation of the ſuppoſed fits of the bewitched. That this is a falſe or Diabolicall miracle and not of God, may be iuſtly doubted.

Firſt, becauſe the holy and bleſſed power of working miracles (among which, the healing the Sicke or the poſſeſſed was not the leaſt) was neuer of God diſpenſed, to haunt or follow the touch of wicked men, or Sorcerers or Witches.

Secondly, for that the true miracles of God (which were euer diſpenſed, either for the common good of his Church, or the declaration of his glorious truth, or for the extraordinary puniſhment and deſtruction of euill men) did neuer obſcurely, or indirectly, prooue themſelues or their ends, but in their manifeſtation were inabled to ouer-ſhine cleerely, all the fogges and miſts of doubt or queſtion.

The contrary hereunto in this our ſuſpected miracle is manifeſt, wherein is ridiculouſly imagined, that the bleſſed gift and vertue of healing the ſicke, deſcended from God aboue, may be reputed in the hands of a Witch a ſigne or teſtimony of his or her guilt and impiety, which euer hath beene, and is in it ſelfe a ſpeciall grace and fauour of God, and was euer vſed rather as a confirmation of the truth of Gods Miniſters and ſeruants. Let vs now conſider how this miraculous touch and the efficacy thereof, may be any iuſt conuiction of a Witch. No man can doubt that the vertue wherewith this touch was indued, was ſupernaturall. If it bee ſupernaturall, how can man, vnto whom nothing ſimply is poſsible, that is not naturall, bee iuſtly reputed any proper Agent therein? If hee cannot bee eſteemed in himſelfe any poſsible or true Agent, then it remaineth, that hee can onely bee intereſſed therein, as an acceſſary in conſent; as a Solicitor or Tenant vnto a ſuperiour power. If that ſuperiour power (as is before prooued in the falſehood of his miracle) be the Diuell, the leaſt reaſonable doubt remaining whether the Diuell 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 incline 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 tender the weakeneſſe 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 Diuell is able by the permiſſion of God, to annex or hang this miracle vpon this or that particular, is manifeſt, by the poſſeſſed in the Goſpell; 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 and wonders, nay his truths ſhould become any legall allegations or euidences in lawe. We may therefore conclude it vniuſt, that the forenamed miraculous effects by the Diuell wrought and imputed by the bewitched, ſhould be eſteemed a ſigne or infallible marke againſt any man, as therefore conuinced a Witch, for that the Diuel and the bewitched haue ſo deciphered him. Theſe like miraculous ſtratagems may be exerciſed vpō any man, or vnto any mans actions may be deceitfully or fraudulently by the Diuell conioined or apted. This therefore doth not inferre any mans guilt therein. It ought be a mans owne proper contract therein with the Diuell, neceſſarily and directly proued, that ſhall iuſtly condemne him. This contract may be and is plainly detected, by ſifting and conſidering, that mans voluntarily aſſiſting or promoting, promiſing, or vndertaking ſuch ſupernaturall workes, with anſwerable performance thereof. As hath beene 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 natural 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 & ſhapes of the ſuppoſed or accuſed Witches, though neuer of the bewitched before ſeene, and yet by the bewitched truely 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 Law and expreſſe commandement of God doth allow of no reuelation from any other Spirit, but from himſelfe, Iſa. 8.19. Whether theſe reuelations are immediately of God, if their due examination by the rule of his Word ^[76] doe not clearely determine, raſh or haſty perturbation or paſſion ought not preſume it. The lawes of men alſo admit no ſupernaturall illuminations or reuelations, as any grounds of iuſt tryals or deciſions of right or truth. It follows therefore neceſſarily, that they are voide, & 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 be 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 be deceiued. It was euer the onely ſafe way of lying, to face and guard it with ſome plauſible truths. In the former reuelations therefore, repreſentations and true deſcriptions in the bewitched, of perſons of ſecret markes and ſignes, of ſpeeches, geſtures, and the like, although the Diuell be found true, or ſpeaking truth, yet may he notwithſtanding haply bee therein alſo a lyer, while truly deſcribing their perſons, ſhapes, markes, manners and geſtures, ſpeeches and the like, he falſely and lyingly addeth thereby a ſeeming or deceiuing neceſsity of their guilt, as if therein or thereby neceſarily inferred. The fallicy illuſion and the lyingly true reuelations of the Diuell, may by many examples be manifeſted. Ianus Iacobus Boiſſardus in his tract. de Diuinatione Chap. 5. reporteth an admirable ſtory of a noble Gentleman his familiar friend, and knowne vnto himſelfe. This man flying from his owne natiue Countrey for feare of puniſhment for a murther by him committed, and liuing in farre diſtant coaſts, deſired curiouſly to enquire what his wife was in his abſence doing, whom hee had (being very faire young and beautifull) married two monethes onely before his departure or voluntary exile. For this purpoſe he came vnto a Magitian liuing in the place of exile, who liuely deſcribed vnto him the true faſhion, building, and ornaments of his houſe where his wife in his abſence liued, her apparrell, countenance, & the like, as they were perfectly foreknowne vnto himſelfe. He farther expecting to learne what ſhe was at that preſent inſtant doing. The Magitian made knowne that there was then in her company a beautifull young man with his hoſe or breeches about his heeles ſtanding neere or cloſe vnto her. Vppon the knowne truth of the Magician his firſt deſcription of his houſe and wife, the gentleman aſſuring himſelfe of the truth of the ſecond deſcription of ſeeming manifeſt adultrey in her, ſecretly ſtealeth home with an abſolute reſolution by murdering of her to be reuenged, & comming home by ſtealth neere vnto the place where his houſe & her dwelling was, by a ring (which as an infallible teſtimonie of her true loue ſhe had deliuered vnto him at his departure) he immediately cauſed her to come vnto him. Her kinde and louing intertainement ſo qualified and mollified his intended rage and fury, that he had patience firſt to confer with her, which before his ſight of her, he did not intende. After her conference he demaunded whether ſuch a day (naming the certaine day) ſhe did not weare apparrel of ſuch a colour and faſhion. She anſwered with wonder that it was true. He againe demaunded what that was which ſhe ſmothed and handled in her hand, and who that young man was which ſtood neere her with his hoſe about his heeles. She hereat amazed and perceauing the ſodaine change of a fierce and cruell looke in her husband, deſired him to be pacified and better informed. The young man was his owne brother who could witneſſe the truth thereof, and that which ſhe ſmoothed or ſtroked in her hand was a plaiſter which ſhe did ſmooth for him and applyed vnto his hip, where he had a very greiuous and painefull vlcer. This being found true, the husband ſorrowed for his bloudy intention, and deteſted the execrable and damnable Art of the Magician, and the ſoule lying truth of the Diuell. How foulely likewiſe many other men by theſe like darke and double dealing truthes, equiuocations, and amphobologies, haue beene deceaued conſulting with the diuell and his oracles may be by many other examples teſtified. The ſame Author mentioneth the oraculous reuelation by dreame preſented vnto the daughter of Polycrates of Samos. It was reuealed vnto her that her father ſhould be taken vp into heauen, be waſhed by Iupiter and annointed by the Sun. This after proued true but in a dreaming ſenſe. For Polycrates being ſurpriſed by Orantes, was hanged vp toward heauen vpon an high Croſſe, where Jupiter (that is the ayre) with his moiſture did waſh him, and the Sun melting his greaſe and the ſubſtance of his fleſh did ſo annoint him as was leaſt imagined or ſuſpected. Plutarke in the life of Anniball reporteth that Anniball conſulted with the oracle concerning his owne reſerued deſtiny or end. The oracle anſwered that Libiſſa land ſhould burie his corpes. Hereupon he preſumed that he ſhould returne into that his owne countrey and therein his old age die. He grewe therefore ſecure and careles. But ſhortly afterward being taken by the Romanes in a little obſcure village by the ſea coaſt called by the name of Libiſſa, he there grewe wearie of his life and poyſoned himſelfe in the Diuels truth: behold vntruth and deceipt. Libiſſa buried Anniball, but not Libiſſa by Anniball either knowne or poſſible to be imagined. Theſe examples are ſufficient whereby is plainely ſeen the dangerous deceitfull fallacy of the diuel euen where he ſpeaketh truth. Let vs now returne againe vnto our former miraculous prediction of the Diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the ſuppoſed Witch. We may boldly affirme that in this caſe or in any other, if it were poſſible for the diuell to ſpeake the truth, truely, wholly, vnpartially; ſo as it might appeare plaine, euident, manifeſt; yet ought we not from him beleeue it or receiue it. This is in our bleſſed Sauiour made vndoubted, who in the Goſpell oft rebuked him euen ſpeaking truth, as alſo in S. Paul rebuking the Pythoniſſe, truely affirming, and acknowledging him the ſeruant and Miniſter of God. If the diuell then ſpeaking truth, may not be allowed or credited; how ſhall reuelations, miracles or oracles proceeding from him, be they neuer ſo true, or approued with any ſhew of true Religion or reaſon, become any iuſt probations or allegations in law, equity or iuſtice? it may be obiected, that many times men haue bin by dreames and viſions admoniſhed of ſecret and concealed hideous murders, and other euill facts committed priuily, whereby the Malefactors and their guilt haue bin admirably produced vnto due puniſhment. This truth is euen by Heathen Authors witneſſed, and in our time the like haue hapned, and is teſtified by witneſſes, whoſe faith and credit is free from all exception. Although this be true and cannot be denied, ſome reaſons notwithſtanding doe perſwade that it is more ſafe to incline, to ſuſpect that theſe like viſions or dreames 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 o[•]ght we not too ſwiftly or ſodainly ſo beleeue, for that by the liuely counterfait of the true viſions, dreames 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 occult adoration of Diuels. Secondly, for that no viſions, dreames, or reuelations, ought to be eſteemed of God, originally or immediately, which doe reſpect or anſwere curioſitie of knowledge or deſire, as moſt of the forementioned kinds vſually are wont. Thirdly, for that the viſions of God, as they are euer bent vnto an extraordinary, diuine end, and an vniuerſall good, ſo are they euer diſpenſed by the miniſtery of men, who haue manifeſt commiſſion, or warrant from God, either mediate, or immediate. The mediate is prooued by the manifeſtation of the meanes: the immediate, by the euident reflexion of a manifeſt diuinity, in the power and authority thereof. For as it is ſaid of the word of God, Heb. 4. verſe 12. ſo muſt it neceſſarily be concluded of all the true miracles, viſions, or reuelations of God, that they are liuely, and mighty in operation.

This is ſeene in the miracles wrought by Moſes, which the Sorcerers themſelues could not deny to bee the finger of God, Gen. 8. verſe 19. This is likewiſe ſeene in Simon Magus, who could not but acknowledge the miraculous power of the holy Ghoſt, by the laying on of the Apoſtles hands, ſo far forth that in the conſideration of his owne guilt, and of a conuincing power or deitie therein, he deſired them to pray for him.

The ſame is alſo witneſſed in the ſeruants of the high Prieſts who being ſent with wicked malice, and curſed preiudice to intrap and betray our Sauiour, were by the miraculous power of his word and workes compelled to proclaime and confeſſe; No man euer ſpake like this man. All theſe notes or markes, of the true viſions, dreames, or reuelations of God, are euer generally, or for the moſt part wanting in the forementioned kinds, which being neuer free from ſome ſuſpitious note of godly iealouſie, therefore ought not but with much doubt and difficulty be at any time admitted. It may bee as yet further obiected. How can it otherwiſe bee deemed, then that God himſelfe is the Author of the former reuelations, ſince they tend vnto his glory in the detecting and puniſhing of ſo hideous ſinnes? It is hereto anſwered, that Almighty God is able to vſe and command euill inſtruments vnto good ends. He hath ordained the Diuell himſelfe to be the common accuſer of all ſinnes and ſinners. It is therefore no inconuenience nor repugnant vnto religion or reaſon, to affirme, that the Diuell himſelfe, in the forementioned viſions or dreames, by the commandement or permiſſion of God, is the producer of the fore-mentioned murders, euill facts, vnto light and iudgement. God for his owne glory permitteth the Diuell by theſe his wonderfull reuelations, to detect the named ſinnes and ſinners. The Diuell alſo for his owne end, and deſire of their deſtruction, doth execute the Decree of God for their iuſt puniſhment.

But here may be obiected againe, that the Diuell in his reuelations (as is before mentioned) is not to be beleeued or credited, although he ſpake truth. How then may men be allowed, to admit or make vſe of theſe his viſions or dreames in this kinde.

It is hereto replyed, Almighty God himſelfe doth both permit and heare the Diuell when hee accuſeth, as is manifeſt by holy Scriptures. Therefore among men, and by men alſo, his accuſations may be heard and conſidered. Notwithſtanding, ſince hee is oft a falſe Accuſer, and the enemy of God and truth, hee may not bee credited in himſelfe, no nor truth it ſelfe ſimply as in his mouth. Vpon his accuſation therefore, if truth and certainety doe declare itſelfe, the force and vertue thereof, and not the accuſation doth conduct, vpright men and minds, vnto proceeding and iudgement; it is not the Diuels accuſation, but the truth it ſelfe, vnto which haply that accuſation did point inquiſition, that by itſelfe made manifeſt, is therefore credited.

And thus with brevity hath the vanity both of all ſuperſtitious, and alſo of all miraculous waies of the detection of Witches and Witch-craft, beene in ſome few of their particulars generally vnmasked. There are, and may bee many more beſides theſe, which in theſe, and with theſe, will likewiſe periſh and vaniſh, being by the ſame rule and reaſon compelled vnto the golden tryall of ſincere religion and affection.

The ſole, true and warranted way, wherein vprightly men may walke herein before God and men, hath beene in this Treatiſe formerly diſquired and diſcourſed. Therein (intelligent Reader) thou maiſt obſerue two ſorts of manifeſt Witches: The one is offered vnto the outward ſenſe, in his apparent and palpable Sorcerous workes: The other is made euident by plaine demonſtration out of the ſacred word of truth. It hath euer preuailed with vulgar cuſtome (becauſe moſt ſenſible of the moſt groſſe harmes more open to ſenſe) to caſt chiefely, or for the moſt part, the eye and common iealouſie vpon the firſt kinde. The other kinde (becauſe vſually leſt noted of ſenſe, and therefore eſteemed leaſt harmefull to men) is both in the iuſt protraction or production thereof vnto the barre of Iuſtice much more rare and ſeldome, and alſo in common and vulgar obſeruation is little or not at all conſidered.

Hence it proceedeth, that moſt men doe doubtfully reſolue thereof; Yea, ſome men admire a worth therein, others eſteeeme it of reaſonable and commendable vſe, vnto the ſatisfaction of their curioſities, in things ſecret and hidden from the knowledge of man.

But ſince Almighty God hath more ſpecially (as is in the former Treatiſe prooued) both giuen moſt certaine and plaine indication, and information of this kinde, by the expreſſed fruites thereof, and the neceſſary inference of familiarity and conſultation with other Spirits then himſelfe, Iſaiah 8. verſe 19. and hath alſo ſo oft in ſo diuers places iterated the great abomination, and his high deteſtation thereof, it is not onely the ſauing duety of all priuate men to take more diligent and wary notice thereof, thereby to eſchew and flye from it, according vnto Gods expreſſe charge and command; but it is the charge of Princes and Magiſtrates alſo, to fulfill thereby the commanded execution of Gods holy wrath and vengeance vpon it; for which pleaſing ſeruice and ſacrifice vnto him, Almighty God hath vpon the euerlaſting records of his holy word fixed for euer the ſo memorable praiſe, and commendation of thoſe famous Princes, who haue dedicated themſelues vnto his will therein. As it hath beene declared by what meanes Witches and Sorcerers, in two kindes ſeuerally may be manifeſtly charged, challenged, and prooued as certaine and vndoubted Offendors: ſo alſo how farre preſumption probabilities, or matter of iuſt ſuſpition in both may blameleſly guide, and conduct vpright and equall inquiſition, hath beene briefely inſtanced. From all which it is euident: firſt, that God in nature hath not ſhut vp in this ſubiect, the common intrance and doore of iudging, trying or deciding as equally, as in other caſes: ſecondly, that beſide and beyond that way, which God hath left open vnto ſenſible and reaſonable progreſſe, herein it muſt neceſſarily bee prepoſterous preſumption to breake out, or ouer-reach, as alſo in ſteade of that plaine approoued and authentike walke for the tryalls of truth; the iudgement and condemnation of others, and the eſtabliſhment of mens owne thoughts, and mindes, to ſeeke irreligious footing, in the Labyrinth of amazing wonderments, and reaſonleſſe traditions and experiments. To walke in theſe waies, 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 truely farre 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 onely in priuate men more vſually bluſh and be aſhamed, but a more euen, ſtraight, and vninterrupted way, being prepared thereby 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 them 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 therein any good vnto the common good, I know, good men will not for the thorne, refuſe the fruite, for defect of elegance in ſtile, or obſcurity of worth in the Author, quarrell with the matter it ſelfe.

FINIS.

Marginal notes

1. Scalig. de Subtil. Exercit. 307. ſect. 22. ↩
2. Omnis ſyl[•]giſmus, vel [•]egularis, & [•]ecta ratioci[•]atio eſt vel [•]emonſtrati[•], vel diale[•]tica, Ariſtot. ib. Analyt. ↩
3. Dialecticus [•]llogiſmus, [•]el ratiocina[•]o expropotionibus Dilecticis, vel [•]robabilibus, [•]cet non cer[•]vt demon[•]ratius, ſyl[•]giſmus, ta[•]en vera in[•]cia conſti[•]it, ideoque eſt [•]rarum opiionum fons, [•]riſtot ibid. ↩
4. Hinc Syllo[•]ſmi perfecti [〈◊〉] imperfecti [•]tio ex Ari[•]o[•]. ↩
5. Materiam, Forman. Priuationem. ↩
6. Quod non eſt ſecundum naturam, non contine[•]ur a Scientia, Ariſt. Anal. poſter. ↩
7. Genus morbi proximum, cum parte affecta coniunctum conſtituit morbi ſpeciem. ↩
8. Angeli bo[•] non poſſunt [•] peccare, con[•]firmati per gratiam. Angeli mali, per malitiam obſtinati non poſſunt bene velle Magiſ[•] Sent. diſt. 7. lib. 2. ↩
9. Boni Ange[•] difficile cō[•]rent, nec ni[•]ſummi Dei [•]ſſa capeſſunt [•]rnel. de [•]bd. Rer. [•]uſ. lib. 1. ca. [•] ↩
10. Inter malecium & mer[•] Diaboli [•]pus diſtingu[•]r. Binſfeldi[•] Explicat. in [•]lud. 5. ↩
11. [•]t fiat male[•]cium haec [•]ia concur. ↩
12. [•]nt, nempe [•]eus permit[•]ns, Diaboli [•]oteſtas, ho[•]inis malefi[•] voluntas li[•]e conſenti[•]s. Binsfel[•] de con[•] Sagar. ↩
13. Tacite i[•]uocaiur D[•]mon quoti[•] quis conte[•] it illud fae[•] per cauſas [•]curales qua[•] nec virture ſua naturali neque ex diuina aut eccleſiaſtica p[•] ſuntid face[•] Binsfeldius. ↩
14. Inſtrume[•]tum diaboli[•] Serpens. T[•]melius. Iun[•] The Serpen[•] did verily ſpeake. It w[•] a true ſerpe[•] net a ſhado[•] The diuell ſpake in the Serpent as the Angel the Aſſe. Dr. Will[•] ↩
15. Iob. 1. ver[•] ↩
16. Oracula e[•]ta ſunt per [•]denda pu[•]lae. Mornae[•] de verit. [•]l cap. 23. [〈◊〉] Diodoro. ↩
17. Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiſcue in coelo, terra, & ſingulis mundi regionibus diſtributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiſcue Daemones appellat, Latini his nominibus, & quibuſdam officiis diſtinxerint. ↩
18. Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiſcue in coelo, terra, & ſingulis mundi regionibus diſtributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiſcue Daemones appellat, Latini his nominibus, & quibuſdam officiis diſtinxerint. ↩
19. Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiſcue in coelo, terra, & ſingulis mundi regionibus diſtributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiſcue Daemones appellat, Latini his nominibus, & quibuſdam officiis diſtinxerint. ↩
20. Fauni Syluani incubi Dufii Daemones fuere. Auguſt. De Ciuit Dei. Diaboſus, Dei aemuſus quo ſe fal[•]aci ſimilitudine infin[•] uet in anim o[•] ſimplicium. Caluin. lib 1. Inſtit. cap. 8. Sect. 2. ↩
21. De diuina. generibus. pag. 118. ↩
22. Transfor mationes cattos aut pos pharſtice et pe[•] praeſtigias et non realiter fiunt. Auguſt. de Ciuit. Dei cap. 18. ↩
23. Generat non eſt nil[•] tempore id apparata [•]teria per ar[•] ceſſionem, mutationis quam Gr[•] [〈 in non-Latin alphabet 〉] recentiore Ciceroniā maluerunt cōmutationem. Sca[•] de ſubt. ex[•] cit. 6. ſect. ↩
24. Natura eſt den[•]ia Dei [•]eſtas. [•]alig. ↩
25. Natura eſt [•]iuerſalis, eſt [•]rticularis. ↩
26. Charmers. ↩
27. Things i[•] agined and fancied, eaſi[•] diſcerned from thoſe things whic[•] are reall and true obiects of the ſenſe. ↩
28. Spiritus in[•]pori & à [•]ſibus nori[•] remoti peribus con[•]icui. [•]ernel l. 1. de [•]b. Ret. cauſ. [•]ap. 11. ↩
29. Angeli boni non poſſunt peccare, Pet. Lomb. d. 7. l. 2. This doth cōdemne that white Magick or Theourgia which is ſuppoſed or pretended conference with good Spirits. ↩
30. Some Au[•]ors doe [•]rite, that [•]is man was [•] holy man, [•]d a man of [•]od. If it [•]ay he pro[•]d, that he [•]ceiued [•]oſe his re[•]lations frō [•]od. I doe [•]ſcribe. If cannot be [•]ooued, that [•]e did re[•]ue them [•]m God, [•]is moſt [•]taine, that [•]y were of [•] Diuell, [•]ce in ſuper[•]urall reue[•]ions there [•] be no o[•]r medium. Speede. ↩
31. Some Au[•]ors doe [•]rite, that [•]is man was [•] holy man, [•]d a man of [•]od. If it [•]ay he pro[•]d, that he [•]ceiued [•]oſe his re[•]lations frō [•]od. I doe [•]ſcribe. If cannot be [•]ooued, that [•]e did re[•]ue them [•]m God, [•]is moſt [•]taine, that [•]y were of [•] Diuell, [•]ce in ſuper[•]urall reue[•]ions there [•] be no o[•]r medium. Speede. ↩
32. Maſter Perkins in his diſcourſe of Witch-craft chap. 3. pag. 122. doth diuide likewiſe Witches vnto ſuch within whom the Diuell is not inwardly, but from without doeth inſpire them and within whom hee is, as was the Pythoniſſe at Phillippi, Actes 16.16. ↩
33. Aſtrologers ↩
34. This kinde of Diuell is [•]alled, [〈 in non-Latin alphabet 〉]. ↩
35. Page 27. ↩
36. Page 29. ↩
37. Hipp. libro de Sacro mor bo de Magis. ↩
38. Dioſcor. li. 2. cap. 102. ↩
39. Theophraſtus de hiſt. Plant. Trallianus. lib. 9. cap. 4. ↩
40. Galenus li. de Medica Homeri tractatione. ↩
41. Creatio eſt conſtitutio ſubſtantiae ex [•]ihilo, Scali. [•]e Subt. Exer[•]it. vi. Sect. 13 ↩
42. Wiſemen and Wiſewomen. ↩
43. Qui oculos fallent, alia pro aliis ſubditia oſtentantes, ii praeſtigiatores ab antiquis dicti ſunt. Scaliger. Impoſtura ab eo dicta, quod adulterinas merces, pro veris ſupponit, Vlpian, Impoſtores dicuntur verſuti & fallaces homines, qui merces adulterinas pro veris ſupponunt, Accurſius. ↩
44. Epheſ. 4.14. ↩
45. Col. 2.23. ↩
46. See Reginald Scot in his diſcouerie of Witch-craft, where in regard of the ſeeming likeneſſe of Impoſtures and Witch-craft, erroneouſly he confoundeth them as one and the ſelfe ſame ſinne. ↩
47. Examples of Impoſture in generall. ↩
48. Polidorus Virgil lib. 7. cap. vult. ↩
49. Speede. ↩
50. Speede. ↩
51. Speede. ↩
52. Speede. ↩
53. Philippe de Commines, booke 4. cha. 10. taxeth our Engliſh Nation for the multitude and vanity of lying Prophecies in this kinde. ↩
54. Examples of impoſture vnder colou[•] of Magicke skill or Witc[•] craft. ↩
55. Plurimae autem paſsiones puerulis indicantur in ſeptem menfibus nonnullae in 7. anno Hipp. Aphor. 28 lib. 3. Morbi Diutini ad ſeptenarii rationem habent Criſim, non ſeptena[•]ii quoad menſes modo, ſed quoad annos. Galen, in dictum Aphoriſm. ↩
56. Page. 58 59 60 ↩
57. Page 61 62 63 64 ↩
58. See a Treatiſe of the Witches of Warbozyes. ↩
59. Crimina Meleficorum ſunt communis fori, Pertinent ad forum Eccleſiaſticum quatenus ſunt Haeretici pertinent ad forum ſeculare quatenus caedes perpetrant in hominibus aut aliis animalibus, Binsfildius praelud 13. ↩
60. Quidam plus aequo tribuunt operationi Daemonum, Binsfeldius. ↩
61. Opinio vera eſt habitus circa concluſiones ex Dialecticis pronunciatis, Ariſt. in lib. Analyt. ↩
62. Certum eſt, quod nunquam aliter fiat, probabile, quod plerunque ita fiat, Cicero. ↩
63. Probabilia ſunt; quae probantur aut omnibus, aut plurimis, aut certe ſapientibus, & iis ſi non plurimis, at maxime probatis, quorum eſt ſpectata Sapientia, Ariſtot. ↩
64. See Maſter Perkins diſcouery of Witch-craft, chap. 2. pag. 48. ↩
65. Perkins diſcourſe of Witch-craft, chap. 2. page. 48. ↩
66. Iſaiah 8.19. ↩
67. Sam. 1.28. 8. Exod. Leuit. Deuteron. ↩
68. Maſt. Perkins in his diſcourſe of Witch-craft, chap. 1. pag. 11. ↩
69. Perkins chap 2. pag. 48. diſcourſe of Witch-craft. ↩
70. She was eaſie and ready to profeſſe, that ſh[•] renounced God and all his workes, but being required to ſay that ſhee renounced the Diuell & all his works ſhe did refuſ[•] it with this addition of the reaſon, (videlicet) for that the Diuell had neuer done her any hur[•] ↩
71. Serres, fro[•] the confeſsio[•] of Witches detected an[•] cenſured in the raigne of Henry 4. of France. ↩
72. Non eſt creator, niſi qui principaliter format: nec quiſquam hoc poteſt, niſi [•]nus Creator Deus. Aug. 3. de Trin. ↩
73. Auguſtinus 3. de Trin. Alia poteſt ſi non prohibea[•]ur, Daemon: Alia non poteſt, etſi permittatur, quēadmodum homo poteſt, ambulate ſi non prohibeatur, volare non poteſt, et[•]i permittatur Petr. Lomb. Sent. lib. 2. Diſt 7. ↩
74. Auguſtinus 3. de Trin. Alia poteſt ſi non prohibea[•]ur, Daemon: Alia non poteſt, etſi permittatur, quēadmodum homo poteſt, ambulate ſi non prohibeatur, volare non poteſt, et[•]i permittatur Petr. Lomb. Sent. lib. 2. Diſt 7. ↩
75. Herein the Diuell affecteth to imitate the power of God in his holy Prophet, who was able by his diuine reuelation to make known what the King ſpake in his Priuy Chamber. 2. Kings verſe 12. cap. 6. He herein alſo counterfetteth the Diuinitie of our Sauiour, ſeeing Nathaniel, when he was vnder the Figge-tree. Ioh. 1.48. ↩
76. ESTIN AMARTIA ANOMIA. Quicquid non congruit cum lege, peccatum eſt. ↩