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 therof is esteemed iustly madde 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 ouershine 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 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
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 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 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 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 saith 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it be the ordinance and gift of God Secondly that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sage and iudicious decree and counsell of the most wise and prudent The third is that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 case of Witch-craft consisteth herein First for that men haue not as yet sufficiently searched the holy Scriptures to finde out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 tunable thereto which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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 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 particular recirals 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 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 true 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 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
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 saâ—e 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 scene 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 of 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 common 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 not 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
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 there with 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 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 lawes and authoritie Secondly that the persons by whom they are first reuealed or knowne or by whom they are auouched be testes idonei omniq 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 sccpum 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