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 sublunâ—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 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
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 reaâ—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 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
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