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 created nature or is a seeming miracle by the power of the Diuell working effects in respect of mans reason nature and power supernaturall and impossible notwithstanding confined and limited within the generall rule reason and power of vniuersall nature which he cannot exceed or transcend being a finite creature and no infinite Creator Miracles of the first kinde are raising from the dead the 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 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
THE TRIALL OF VVITCH-CRAFT SHEWING THE TRVE AND RIGHT METHODE of the Discouery WITH A Confutation of erroneous wayes By IOHN COTTA Doctor in Physicke LONDON Printed by I. L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. ORIGINAL CORRESPONDENCE To the Editor of the Northampton 〈◊〉 Caroniaâ— THE TRIAL OF WITCHCRAFT Sir In A Brief History of Witchcraft Taylor and Son 1366 I find that in 1616 Dr. John Cotta an eminent physician of Northampton published a thoughtful work decidedly in advance of his age entitled The Trial of Witchcraft and a foot-note gives the following The Triall of Witch-craft shewing the Trve and Righte Methode of the Discouery with a Confutation of erroneous wayes By John Cotta Doctor in Physicke London Printed by George Pvralowe for Samuel Rand and are to be solde at his shop neere Holburne Bridge 1616 4 to The following is the title of the second edition ' The Infallible Trve and Assvred VVitch or the Second Edition of the Tryall of Witch-craft Shevving the Right and Trve Methode of the Discoverie with a Confutation of Erroneovs Waies carefvlly Reviewed and more fully Cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed for I.L. by R.H. and are to be solde at signe of the Grey-hound in Pauls Church-yard 1625 4 to I have a copy of this work which contains the two title pages which read as follows The Triall of VVitch-craft Shewing the Trve and Right Methode of the Discouery with a Confutation of erroneous wayes By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. Second title page The Infallible Trve and Assvrerd VVitch or the Second Edition of the Tryall of Witch-craft shevving the Right and Trve Methode of the Discoverie with a Confvtation of Erroneovs VVaies Carefvlly Reviewed and more fully cleared and Augmented By Iohn Cotta Doctor in Physicke London Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the signe of the Angel in Pauls Churchyard 1624. Were there two issues of second edition of this book in 1624 and 1625 or is the quotation in The History of Witchcraft incorrect Yours truly ANTIQVS THE TRIAL OF WITCHCRAFT Sir If your correspondent Antiqvs would refer to the copy of my Bibliotheca Northantonensis recently purchased by the Northampton Public Library he would see that my edition of the History of Witch-craft is perfectly correct and his own letter wrong Surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books JOHN TAYLOR Sir In reply to Mr. Taylor 's hasty 〈◊〉 I 〈◊〉 〈◊〉 â—y that although the Bibliotheca Northampton 〈◊〉 verifies the quotation in the History of Witâ— it does not show my letter to be wrong On 〈…〉 my letter with the title pages I find it to be correct in every detail the only difference being that in the words sold shop and signe s's are tried 〈◊〉 place of the long s's used in the title page As 〈◊〉 edition or variety of second edition appears to be unknown to Mr. Taylor I presume the British Museum and other large libraries do not possess one Yours truly ANTIQVS 1047 WITCHCRAFT COTTA John M.D. THE TRIALL OF WITCH-CRAFT shewing the Trve and Right Method of the Discouery with a Confusation of erroneous wayes By JOHN COTTA Doctor in Physicke George Pvrslowe for Samvel Rand 1616. FIRST EDITION sm 4to sewn RARE £6 15s Cotta's most celebrated book The erroneous ways of proving a witch confuted by Cotta are those by means of fire and water and the like which are convincingly shown to be foolish and misleading but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a Physician 's advice on the subject THE INFALLIBLE TRVE AND ASSVRED VVITCH OR THE SECOND EDITION OF THE TRYALL OF WITCH-CRAFT SHEWING THE RIGHT AND TRVE METHODE OF THE DISCOVERIE WITH A CONFVTATION OF ERRONEOVS VVAIES CAREFVLLY REVIEWED AND more fully cleared and Augmented By IOHN COTTA Doctor in Physicke LONDON Printed by I.L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the signe of the Angel in Pauls Church-yard 1624. TO THE RIGHT HONOVRABLE SIR IAMES LEY KNIGHT and BARONET Lord chiefe Iustice of ENGLAND and to the rest of the Honourable Right Reuerend and worthy Iudges RIGHT Honourable Lords I formerly Dedicated a small Treatise vnto the Honourable Societie of the reuerend Iudges who then filled the awfull seates of Law and Iustice I aduenture the second time to present it reuiewed augmented and cleared from some part of that darknesse which haply hath hitherto clouded it from bright acceptance Information tending vnto truths discouerie though from the meanest wit or person vnto your Lordships cannot be vnacceptable whom Law doth make the Sentensers of Trueth which is the Soule and Sentense of the Law The matter and subject propounded is not trifling or vnworthy nor can be any disdaine vnto Noble greatnesse nor is vnto any Honourable order more proper then to your Lordships Indeede the difficultie of the matter presseth a studious consideration an orderly continuall linking and holding together of all materiall circumstances vnto the maine scope a faithfull and strong memorie quicknesse of apprehension and solide iudgement but in the end vnto such as are industrious and desirous of Trueth will yeeld a delightfull and thanke-worthy compensation thereof I presume not to direct or prescribe nor doe purposely oppose any other different opinion but inoffensiuely tender my owne vnto the publique good and hauing meerely deuoted it vnto truth doe humbly submit it vnto your Lordships the vowed Patrons of right and truth Your Lordships in all humble dutie and desire IOHN COTTA The Printer to the Reader THE Author perceiuing his former Tractate or first edition thereof either not diligently read or not truly by many men vnderstood he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth both by the addition of many things before omitted as also by this plaine direction vnto all the most speciall points in the whole Treatise as followeth The contents of the first Chapter 1. How Knowledge doth come vnto man 2. How mans Knowledge is confined and limited CHAP. II. 1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature 2. That many things are reuealed vnto the industrious learned which are hidden from the slothfull and vnlearned CHAP. III. That witchcraft cannot bee discouered or knowne but by the common waies and meanes of all other Knowledge and discouery CHAP. IIII. 1. The Knowledge and power of Spirits how exceeding the Knowledge and power of man 2. Good Spirits and euill
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 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
vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal 103. verse 20. Praise ye the Lord saith the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending folely to the execution of his will and thirdly are not contained in one of the foure first mentioned offices and administrations of Spirits they are all certainely and assuredly to be suspected as workes of diuels and euill spirits whom God doth permit as saith S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and proue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that we consider their kinds which are two The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent workes are truly essentially and immediately from the diuels also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall work it selfe but mans contract and combination therein with the diuell his consent and allowance thereof that doth make it his and him a Witch a Sorcerer which is a contracter with the diuell Now let vs proceed to consider how these supernaturall workes in the former seuerall kindes are or may be detected some by Reason some by Sense CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernaturall workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speech and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch Likewise was not the diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Jobs sheepe truly visible The Messenger escaping to bring the tydings doth witnesse it Was not the power of the diuell seene at such time as in the Gospell he carryed whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voice of a Spirit heard and distinguished when the diuell in so fearefull and maruellous manner cryed out in the possessed Math. 8. Mark 5. Luke 8 Did not the people behold the miraculous force of the diuell casting the possessed into the middest of them Luke 4. verse 33 34 35 Did not the people heare and behold a foule Spirit crying aloud and in an admirable power and manner comming out of the possessed Marke 1.24 25 26 27 All these were workes supernaturall of the diuell and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherein therefore the diuel alone was sole Agent But it may be obiected that these examples out of the holy Scriptures are recorded as things specially seene or noted in some speciall ages and times which after-times and other ages doe not or cannot affoord The contrary is manifest by the faithfull histories and true reports of Ethnicke writers who liuing in distant ages doe not differ in the true consent and harmony of the same report concerning the same things as they haue succeeded in their seuerall ages It is not incredible but certain vnto any common Reader what diuers authors of approued faith and credit in seuerall ages haue written how the diuell not onely out of the bodies and seuerall parts a part of the bodies of men haue vttered words and spoken with the voice of men euen as in the Gospell he did out of the possessed but also out of trees caues of earth images statues The first is euident by the generall report from one succeeding age vnto another concerning the Pythons Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui and the like The second was neuer hid many hundreth of yeares for many ages long before the birth of our blessed Sauiour as is apparent by the famous Oracle of Delphos the Oake of Dedona the Statue of Memnon Petrus Gregorius Tholosanus in his Syntagma iuris reciteth this history concerning certaine statues at Alexandria that they did fall vnto the ground sudainly and with an audible voice declared the death of Mauricius the Emperour euen at the same moment and point of time when he was then slaine at Rome As the Diuell doth shew himselfe by voices and sounds in trees caues statues and the like so doth he in diuers other outward shapes and formes of other creatures Thus he appeared vnto Eua and spake vnto her in the shape of a Serpent aforesaid Of his appearance in diuers other formes likewise are many Testimonies Neither doe Philosophers differ or doubt herein Aristotle in his Metaphysickes hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is substances are called simple bodies as water earth fire and the like and things compounded thereof as liuing creatures and spirits which is so farre forth to be vnderstood of spirits as they were in assumed shapes visible Orpheus doth number sixe kinds of these visible diuels or spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Spirits inhabiting the heauenly regions Spirits ruling in the ayre in the water in the fire in the earth and vnder the earth The Spirits
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 â—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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 riâ—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 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