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 proue 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 bloud by a Spirituall power They eye doth manifestly see the water and as apparently after see the bloud and is a true and vndeceiued witnesse of both Reason and common sense doe know the transmutation to proceed 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 proue 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 S. Paul Rom. 1. verse 20. The inuisible things of God sayth he are seene by the visible things or by his workes in the creation of the world which are visible It may be here demaunded since it is the propertie of the Diuel in his seeming miraculous contriuements and actions though a limited and finite obiect creature of God yet to indeuour to countereit 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 capacity of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous works of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper works and acts of the Diuel and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all cteated 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 myracles 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 myracles 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 myracles from GOD S. Paul doth witnesse and teach 1. Cor. chap. 12. vers 4 5 6 7. Now there are saith hee 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 myracles proceed from God as Author they are dispensed by men sanctified by God and who can and are able to proue iustifie their warrant from God as also that these men of God do 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 myracles doe stand ot fall and are approued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunta Deo That is the word of God doth establish confirme the truth of myracles and myracles ratifie and confirme the authoritie and truth of the word For many haue done myracles by the power of the diuel but their doctrine was corrupt not found and therefore their myracles were not of God Wheresoeuer therefore myracles or supernaturall works shall dare to shew their heads not contained within those limits or compasse that is neither proued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therin vnto Iustice and all religious ministers and seruants of God and Iustice in the most strict and seuere extent of Lawe And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote frō the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted general notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almightie God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truely First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath been vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true First and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. chap. 28. verse 15. God is departed from me saith he vnto the vision of Samuel raised by
THE TRIALL OF Witch-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 GEORGE PVRSLOWE for SAMVEL RAND and are to be solde at his shop neere Holburne-bridge 1616. TO THE RIGHT HONORAble Sir Edward Coke Knight Lord Chiefe Iustice of England and one of his Maiesties most honourable priuie Councell and to the rest of the honourable and worthie IVDGES 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 been fortunate to giue a true mirror and example of this happinesse this famous Iland hath been 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 domestike fame and Historie is not obscure The splendor of this truth the iniurious aspersion of insufficiencie in our English laws cannot without shame or blushing guilt behold Notwithstanding since in some few things to be wanting was neuer as yet wanting in the most exquisite lawes policy and state that euer hath been and since the Lawe 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 Lawe 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 extremes so extremely opposite I doe not presume to prescribe how a lawe may become more absolute or perfect I onely labour and 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 frailety Demosthenes in his second Oration against Aristogiton in my thought doth seeme to equall if not exceede the most exquisite Three things sayth he as may bee plainely out of the forenamed place collected doe concurre vnto the vpright constitution of euery complete lawe whereby it may be held sacred and inuiolate The first is that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it bee the ordinance and gift of God Secondly that it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sage and iudicious decree and counsell of the most wise and prudent The third is that it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vniuersall consent of the whole state City or countrey Certainely the true cause of the forementioned generall lamenesse and confusion of Lawes in the proposed case of With-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 sincere counsell of the most holy prudent and wise men purposely studied and without superstition exercised therein then wil 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 been branded with infamous errors many excellent wits haue runne themselues almost out of their wits and those who haue best deserued their trembling pens haue niggardly dropped and timorously pointed out any fully or firmely auouched certainty It is notwithstanding no breach of rule of modesty but by 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 exercice practice and conuersation with persons in so diuers extraordinary manners afflicted and supposed be witched 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 been fortuned then others with frequent matter and occurrents worthy obseruation and hath also beene more plentifully gratified with opportunitie to inrich his vnderstanding with variety and worth of obiects instructing his reason and confirming his experience Let it seeme no wonder I say that a meane wit thus beyond others furnished thereto may aduenture amiddest so many doubts and ambiguities wherewith so many worthies haue been formerly intangled and perplexed to auouch and proue certainty and demonstration In this subiect of Witch-craft by better meanes aduantaged if beyond former times or Writers I haue haply proposed a more direct and certaine module and methode of iudging therein I doe not thereby arrogate vnto my selfe but attribute vnto the meanes nor derogate from others whom if the like contingence of the same helpes had as freely and friendly affronted and the like facilitie had opened as ready accesse I acknowledge in the guilty sense of my owne exiguitie whether in the outward beauty of words or inward substance of vnderstanding it had been easie for any man to exceed with so good meanes this so euil meanenesse of my performance Since then Right Honourable Lords the subiect it selfe a pertinent and peculiar vse therein doe point vnto your Honours the propertie of this Dedication vnto whose tribunall the lawes of God and men appeale against that foule abominable sinne let it not bee censured pride or presumption humbly to present vnto your Lordship that consideration and resolution which beyond my merit or desert Occurrents haue freely administred vnto long-distracted meditation If there may appeare therein ought aduancing truth or seruiceable vnto the common-weale vouchsafe for those good respects it may be gracious in your eyes acceptable and worthy your noble fauours and protection against the iniuries of aduerse obdurate custome ignorance enuy and the vulgar indignation of common receiued and deceiued opinion In
Scripture both iustified sanctified and commended the one and condemned and nominated with rebuke and shame th' other The first is euident Exod. 3. verse 1. 2 3 4 5 6. where Almightie God doth testifie concerning the knowledge and skill of Workmanship in gold siluer and stone that he 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 Acts 19. ver 19. where it is in their due commendations recorded that those who before vsed and practised vaine 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 bin before said that is that nothing is or can be detected or is liable vnto mans knowledge which commeth not vnto him by the help 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 steade of many and therein view how by the former mentioned keyes dores entrances solely are opened the waies vnto their contemplations study and perfect apprehension And if one Art or Science may be sufficient herein I think 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 only by Reason and the inward Vnderstanding Inward diseases and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainly to reason and vnderstanding sometimes they do 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 only 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 fight it is blindnesse in a Physicion to make question in these which are euident to reason to make doubt is reasonlesse fatuity in those which may be attained by artificiall coniectation search or perquisition either to be slacke is sloth or to be vnable is insufficiency so in those diseases which neither outward sense nor inward reason nor art nor artificial coniecture can possibly discouer to hope or seeke beyond Sense and Reason and reasonable likelihood is reasonlesse and senselesse striuing and impatience of those bounds which God hath set to limit the curiosity of man For better proofe and illustration it will not bee impertinent to nominate some particular diseases in all these kinds First for outward diseases and such as are euident to outward sense they are infinite Who that is the least practised in Physicke doth not assuredly know when with his eyes he doth behold an inflammation a Shirrus a Gangrene Cancer Callus Fistula Vlcer Leprosie Psora Struma Petechia Variola Iaundes Gout Tabescence Extenuation and the like Secondly for inward diseases euident to reason he that is least learned doth know that all diseases which may be defined must necessarily be euident to reason as also that it is not difficult to define innumerable diseases to him that is able to conioine with the part affected the true immediate kinde of the affection The stomake ceasing her proper function of concoction or depriued of appetite doth it not thereby manifestly proue vnto reason some inward ill affection therein If with that ill affection be ioined a manifest inward heat about the region of the stomake accompanied with an Ague drinesse thirst and other accidents and consequences of heate is not as plainly detected the kinde of the affection to be hot Thus both the part affected which is the stomake apparently because there the former accidents are found originally moouing and first seated and also the ill affection which by the manifest burning heate doth proue her kind being both conioined doe truly define the disease to be an inflammation of the stomake The like may be sayd of the inflammations of all other inward parts of Plurisies Phrensies inflammation of the Liuer Splene Wombe Reines Guts and other parts the certaine testimonies of excessiue heate giuing demonstration of an inflammation and the paine or at least some defect or defection in the proper offices of the parts manifesting the parts themselues As concerning inward inflammations of diuers parts so likewise of inward Vlcers and other maladies may be instanced The disease of the bladder is oft certainly knowne by paine in the part or by cessation of his proper functions or defection therein and the kinde of disease therein by the excretions oft-times proceeding from it And thus an Vlcer is oft discouered in the bladder by paine with purulent and sanguinolent miction Diseases likewise of the head are certainly discouered and detected vnto reason by defects growing sometimes in the vnderstanding sometimes in the memory sometimes in the imagination sometimes in all those together and sometimes in the generall motion of the whole body Diseases of the heart likewise appeare by the euil and faulty motions of the pulse by soundings and defections in liuelihood of the spirits and vitall faculty Diseases of the Wombe or Mother likewise doe oft demonstrate themselues by depriued or depraued motions It were tedious to make a particular enumeration of all diseases of this kind which are in the same manner euident and apparent vnto reason Now let vs briefly also consider some diseases which are neither euident to Reason nor manifest to Sense but are gained detected and hunted out of their deepe and hidden couerts by the quicke and exquisite sent of probable and artificiall coniecture the necessity or vse whereof either in an ambiguous complication of doubtfull diseases or in the extrication of any intricate single affection or malady there is no man in Physicke exercised who doth not dayly finde Many examples of diseases of this kinde would cause the small body of this little worke voluminously to swell we will therefore onely propose one Let vs suppose a sicke man doubtfully and diuersly with these accidents afflicted namely a continuall feuer a cough spitting of bloud shortnesse of winde head-ache deliration
which vsually and for the most part is seene and obserued to come to passe If any man not rightly apprehending reason make a doubt or question of any such possible exquisitnes let him consider and behold it by an easie example In an inequalitie of one and the same Vermiculant pulse where the beginning of the same distension is quicker the next continuation or middle part is flower and the beginning of the end thereof ending almost before it begin it must needs be very difficult nay almost impossible vnto the first view of Sense or Reason or to a common iudgement or learning to diuide really and distinguish this one short small motion into two or three distinct times and parts of motion the space so very short the faculty of mouing so low and weake and the mouing it selfe almost altogether in an insensible exiguitie and an indiuisible degree of lownesse We see oft-times a common vulgar cannot in his reason conceiue it much lesse by his sense at all perceiue it Neither is it found easie to euery man though learned therein yea or educate thereto either perfectly to apprehend the general Idea of such a motion or at all in the first proofes and tryals of his sense or hand to deprehend any particular Notwithstanding the Physicion that exquisitely discerneth and iudgeth doth both in reason see that euery single smallest motion hath his diuers distinct diuision of parts and also by his discerning wary iudicious and exercised touch doth apertly detect and discouer it And thus hath been proued by seuerall instances taken in the Art of Physike in steade of all other Arts and Sciences for auoiding tediousnesse and confusion that all knowledge all Art all Science whatsoeuer giuen vnto man hath no other entrance meanes or wayes thereto but thorow Sense or Reason or prudent and artificiall coniecture sagacitie and exquisitenesse of iudging and discerning thereby And that it may the better appeare that beyond these waies and lights the Physicion cannot sinde any knowledge or discouery of Diseases let vs view some particular examples of some Diseases for this cause vndiscouerable and not to be detected and therewith consider the impossibilitie of discouerie to consist solely herein namely for that they are remoued from any capacitie of Sense or Reason and from the reach of all artificiall search scrutiny and accurate insight deriued from both which is the highest straine of humane Vnderstanding In the generall it cannot be denied except of such whose vnderstandings are extremely blinde that it is impossible that those diseases should or can bee at all so much as suspected and therefore much lesse knowne which yeeld no shew no signe no indication of themselues There needeth hereof no other nor better proofe then the enumeration of some particular diseases of this kinde Are not diuers secret and hidden Apostemations other inward collections of vicious matter in the body dayly Seminaries of vnexpected and wondred shapes of corruption and putrifaction which lying long hidden in the body and by an insensible growth taking deepe roote in the end sodainely breake forth beyond all possible expectation or thought of the most excellent exquisie and subtill circumspection and disquisition For a briefe confirmation hereof Hollerius doth mention a man the cause of whose disease while he liued being vnknowne to Physicions and Art after his decease his guts were found gangrened and perished and therein things viewed like vnto Water-snakes and his Liuer full of schirrose knots There happened vnto my selfe this yeere last past a Patient a very worthy Gentleman who being extremely vexed with the Strangury Disurie and Ischurie together with pissing of blood in great abundance and the stone who by the vse and accommodation of remedies found much ease mitigation of paines and qualification of the extremitie of all the former accidents Notwithstanding for that there were certaine indications of an Vlcer in the body or capacitie of the Bladder his recouerie was not expected but after his decease in the dissection of his body his Bladder was found rotten broken and black without any manifest matter therin as cause thereof or so much as one stone although hee had formerly and immediately before auoided many stones at seuerall times This I produce being fresh in memory as an instance of impossibilitie of knowledge vnto a Physicion in many and frequent cases For how could the fracture or colour of his Bladder while the Patient was liuing by any exquisitenesse of Art or vnderstanding be knowne in any possibilitie meanes or power of man although all the other accidents aboue mentioned were vndoubtedly by certaine indications and signes discouered I might here deliuer many other like Examples out of mine owne knowledge I will onely call to remembrance one more I was of late yeares Physicion vnto a right Noble Lady the cause of whose apparent dangerous estate diuers learned and famous Physicions conioyned with my selfe could neuer discouer In the dissection of her body after her decease her heart was found inclosed with a shining rotten gelly and the very substance of the heart of the same colour In the same Lady an intolerable paine about the bottome of her stomack by fits depriued her of all ease by day and of rest by night and could neuer be either knowne in the cause or remoued in the accident by any meane or remedy but after death in the dissection of her body before mentioned a black round gelly as bigge as a Tenice ball did manifest it selfe in that place where in her life the intolerable paine was seated and fixed Of this euill discoloration of her heart of the matter and euill colour of that matter wherewith her heart was inuironed as also of that collected gelly in her stomake what possible knowledge thinke you or exquisite vnderstanding or art of man could euer in her life time giue any notice or information Like vnto this is that which Hollerius in the 21. of his rare obseruations doth mention In a sicke man perplexed in a strange manner from an vnknowne cause in his life after his death his liuer and epiploon did appeare corrupted and putrified his stomake toward the bottome bruised and full of blacke iuice or humour Christophorus Sillineus opening the body of a childe after death reporteth that he saw in the small veines running thorow the substance of the liuer many small scrauling wormes then liuing Beniuenius doth make mention of a woman tormented grieuously by a needle in her stomake which was impossible by any art or exquisitnesse of vnderstanding to be conceiued or suspected if nature it selfe working it out thorow the body and substance of the stomake vnto the outward view and sense had not so discouered it I will not here mention the generation of worms stones and the like in the guts gall heart longs and other parts of which no art or excellence of knowledge can possibly take notice vntil they haue proued themselues vnto the sight Many diseases of these kindes
being fearefull and terrible accidents and afflictions vnto the body yet for the most part are neuer detected because they haue not onely no proper true certaine likely but no possible meanes or way of indication or notice at all in any reason or vnderstanding of humane Art or Science without which the most exquisite and Scientifical Clarkes are altogether disabled and must necessarily be ignorant Thus hath been at large manifested that nothing can bee vnto the Physician in his Art and Science knowne which either by outward sense or inward is not apparent or by likely and artificiall coniecture from both is not detected or discerned The like might be vrged concerning the trials of lawe and iustice and inquisitions of offences and errors against the law which are the diseases of a Common-weale as the former of the body of man Many offences against the law are apparent vnto the outward sense as sight or hearing and therefore being witnessed by hearers or beholders are without doubt or difficulty immediately dispatched sentensed and adiudged Many also are euident to reason which therefore are held and reputed inuincibly and infallibly to to conuince Many offences also there are neither manifest to sense nor euident to reason against which onely likelihood and presumptions doe arise in iudgement whereby notwithstanding through narrow search and sifting strict examination circumspect and curious view of euery circumstance together with euery materiall moment and oddes thorowly and vnto the depth and bottome by subtil disquisition fadomed the learned prudent and discerning Iudge doth oft detect and bring vnto light many hidden intestine and secret mischiefes which vnsensibly and vnobseruedly would otherwise oppresse and subuert the Common-weale When by none of these wayes of extrication the truth can possibly be gained the wise and vpright Iudge vnto necessity in want of due warrant vnto iust proceeding doth with patience and sobriety submit For this cause as may bee seene vpon records many cases iustly necessarily and vnauoidably stand perpetually inscrutable vndecided and neuer determined as certaine proofes and euidences of the limitation and annihilation of mans knowledge in many things of this life Almighty God oft-times decreeing to hide some truth from the sight of man and detaining it in his owne secret will and pleasure CHAP. III. Whether Witch-craft haue any other wayes or meanes of inuestigation then these before mentioned and what is the true inuestigation IT hath been at large before declared how God and Nature haue limited and confined all knowledge of man within certaine waies and bounds out of which and beyond which it cannot passe as also for that cause that no iustifiable Art or true Science whatsoeuer doth or can exceede those restraints There haue been also diuers examples produced of the necessity of mans ignorance in the impossibility of much knowledge and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature It remaineth now to enquire concerning one particular subiect of Witch-craft whether in the cōmon way of all other detections of truths it ought likewise consist orwhether by it selfe it haue other priuiledges beyond all other trials If reason be the sole eye and light of naturall vnderstanding which God hath giuen vnto reasonable man as is before proued If without it can be no naturall knowledge no Art no Science no discouery If lawe among all people and nations be so iust in all things as to do or allow nothing against true reason in which consisteth right If God himselfe and all flourishing Common-weales haue tyed men and lawes and the decision by them of all doubts questions and controuersies either vnto right proofe euidence and allegation according vnto reason or at least faire likelihood presumption and probabilitie and beyond these there neuer was is or can be any iust iudgement or triall How is it possible that man can attaine any knowledge of Witch-craft if not by those meanes by which only his nature is capable of whatsoeuer is allotted to be known thereto If this be infallibly true man must either by the former common wayes of knowledge and detection know likewise and detect Witch-craft or els bee altogether ignorant thereof whereof the contrary by daily experience is manifest It may bee and is obiected that it is a hard and difficult matter to detect Witch-craft by the former and ordinary courses as is oft seene and found apparent So is it likewise equally difficult and as hard by the same meanes oft-times for many a iust man to proue and cleere his opposed innocency and for many an iniuriously wronged wretch to proue his right to defend his goods yea life it selfe from violence notwithstanding this is no allowance vnto another way no reason or iustification of any vnwarranted way or way out of the way of Reason Iustice and Lawe be his burden neuer so importable or his iniury exceeding crueltie For if God had allowed vnto men alwaies smooth assured certaine and infallible wayes vnto the satisfaction of their wants and the accomplishment of their intentions desires without failing what would become of Religion Vertue and Wisedome Then should euery man be alike wise and men would be so confident in their own strength and power and so proud that they would forget God and neuer thinke of the Almighty If the meanes and waies vnto all knowledge and the information of our desires and affections did meet with no impediment no opposition no contradiction no casualty to intercept and all things should prosperously succeed vnto our means and endeuors there would neuer be any vse of Patience Temperance or dependance vpon the diuine prouidence and consequently little acknowledgement and lesse worship and adoration of our Creator who according to his wisedome good will and pleasure doth otherwise gouerne guide order and dispose all things For if vnto our supposed needfull ends vses and necessary desires were certaine and vncontrouled waies nothing impossible nothing denyed then were our lust a lawe and manin no power but in his owne in no awe in no lawe in no rule Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man and made his pride subiect to infinite creatures limits restraints coertions thereby to teach him true wisdome piety trust dependance worship and adoration of his all-restraining all-limiting vnlimited power Man therefore must thereby learne to be contented so to know as therewith to learne to know himselfe that is with his large portion his lot his manifold indowments his excellencie of Sense Reason Vnderstanding Prudence Art not to forget or spurne at their interdictions prohibitions and inioyned lists beyond which to desire to know is curiositie is folly Sapientia vera Nolle nimis sapere saith the Poet. It is true Wisedome not to be too wise that is not to know nor desire to know more then is allowed or needfull needful not in our desires but Gods Decree Here then let me intreat reasonable men not too much as
bagges or burdens of corne into a campe of Souldiers At the same time in the same manner such a like Asse as hee in dreame imagined himselfe did bring such burdens into the same campe From these examples may bee iustly drawne a plaine demonstration of the Diuels palpable iuggling and illusion which also may serue for confirmation together with the reasons before annexed vnto my former answer concerning the Diuels seeming or deceitfull presentation of the reall body of Pythagoras in two distant places at once in the same point of time And from all these conioined and conferred may be truely inferred and collected that the Diuell as hee doth many supernaturall workes really so he doth many other by illusion and beguiling the imagination These his iugglings notwithstanding are things also supernaturall and tricks onely possible to Spirits and impossible to man For it is impossible to man to frame so liuely a seeming presence of man in one place that it shall not bee discerned otherwise then the very same true presence and real substance which is really in another place as also to fasten such dreames as were before mentioned vpon men and according to those dreames to cause the things dreamed by the witnesse and testimony of other beholders to bee brought to passe in so liuely likenesse and similitude as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued From hence it doth also follow very necessarily that what man soeuer shall vndertake these supernaturall iuglings which are only possible in the power of Spirits and of the Diuell alone is therby as truly conuinced to be a Witch or Sorcerer as hee that vndertaketh any of the former reall supernaturall works or any other of the like kinde because they are both and all alike proper onely to the diuell and wherein man can haue no property or power but by and through him Let vs now then againe returne vnto the Diuels reall supernaturall performances and workes vnto Sorcerers from whence by the way of answere vnto the former doubt concerning Pythagoras his supposed realty of being at once in two places wee haue hitherto onely digressed It is written as a thing vsuall vnto many famous Magicians Sorcerers and Witches vnto the view and sight of some admitted spectators to raise resemblances of the dead which seemeth a thing vndoubted by the Witch of Endor raising Samuel the Prophet vnto Saul the King before mentioned In this kinde those famous and renowned Witches Medea and Circe in old and ancient times are reported to excell Hence among the Heathen had Necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp or raising the dead Later times haue not been behinde former times in the record of the like but to adde reason to inforce the truth of report herein I will answer an obiection which may be made Whether in these apparitions there be only illusion and imagination or some thing truely and really visible vnto the outward sense As touching the reall raising of the dead it is impossible vnto the limited power of the Diuell either in the substance of body or soule to reduce or bring the dead back into this world or life or sense againe because in death by the vnchangeable and vnalterable decree of God in his holy Writ the body returneth into dust from whence it came and the Soule to God who gaue it Notwithstanding since the outward shape and figure and proportion of any substance and not the substance it selfe or creature is the true and naturall obiect of the eye according to the Philosopher who truely saith Res non videntur sedrerum species that is the substances or things themselues are not offered nor come vnto the sight but onely their shape and outward figure as also for that common sense and experience doe teach vs that it is a thing absurd and impossible that all those bodies substances which in infinite number wee dayly see and behold really and materially in their corporall substances and dimensions should be contained in the small body of the eye for these causes I say it is possible according to reason that the Diuell in these supposed apparitions of the bodies and substances of dead men may present true reall and naturall obiects certaine and assured vnto the eye and sight if he can onely present thereto the outward liuely pourtraitures and shapes of the substances or bodies though the bodies themselues be away That the Diuel can doe this is no doubt For if man by Art can vsually diuide the outward shapes and figures of creatures and substances from the substances creatures themselues as is apparent by the looking glasse and the cunning Painter can in another borrowed substance separated from their true right and proper substance represent perfectly the true and liuely shape of men and other creatures euen when they are not onely absent and remoued in farre distant places but when oft-times they haue many yeares beene swallowed of the graue why should it be thought impossible vnto the Diuell who certainely is more then exquisite Apelles excellent to offer and present vnto the eye likewise any true shape whatsoeuer If he can offer the true shape as is not to be doubted he doth offer a true and perfect obiect and therefore that which is truely and certainely manifest to sense although speech and the motion thereof without another visible bodie to sustaine it being impossible vnto shapes and pourtraitures drawne by men be things supernaturall and truely spirituall which doe therefore make it a worke proper vnto the Diuell And thus it is apparent that the supposed apparitions which the Diuell doth offer of dead men may bee esteemed and reckoned among such supernaturall workes of Diuels and Sorcerers as manifestly are brought to outward sense Now let vs returne to view some other kindes of the same workes of the same Authors It is reported by some Writers of worthy credit that the bodies of Sorcerers and Witches haue beene really carried and locally remoued from one place into another by the Diuell And of later times as Bartholomaeus de Spina doth witnesse the inquisitâ—â—â— haue condemned vnto perpetual prison and there detained Witches who by their owne confession and others proofe haue by the Diuell been transported into so farre distant places in few houres that afterward it hath bin a trauell of many dayes by their owne naturall power to returne againe from whence they were manifestly by the diuell carried It is a thing likewise written and vulgarly receiued that Witches are oft-times seene bodily to haunt places fields houses graues and sepulchers in an vniuersall and miraculous manner and wondred fashion These things and infinite more whether true or no cannot be knowne but to him that doth himselfe behold and can from his owne sight auouch them really true and not imaginarie To performe some manner of asportation and locall translation of the bodies of
Witches and Sorcerers it seemeth in reason a thing whereunto the Diuell is not vnable First for that it appeareth within the power of a Spirit by the history of the Prophet Habacue whom the Angel carried by the hayre of the head out of Iudea into Babylon The naturall faculties and properties of a Spirit giuen in their creation and by their essentiall formes vnited vnto them the Diuell doth participate with all other Spirits whatsoeuer though in his fall from heauen he lost their true happinesse and perfect fruition in the face and fauour of GOD his Creator Secondly for that there are vndoubted examples in holy Scripture of the diuels power in the locall translation not onely of bodies inanimate as fire windes tempests houses as is apparent on the history of Iob and of animate bodies also or bodies of brute creatures as is euident in the herds of swine which he carried headlong into the Sea but likewise of the bodies of men as is cleere in the Gospel where it is said that the Diuell did cast the bodies of the possessed into the middest of the people If the Diuel could cast or carrie their bodies the distance there expressed whatsoeuer or how little so euer it was it doth manifestly proue his power in the locall motion of mens bodies although the full extent of his power therein bee not necessarily thence collected Concerning the taking the body of our Sauiour and setting it vpon a pinacle of the Temple I will not vrge but doe conclude vpon my former reasons sufficiently and necessarily that the Diuell where God himselfe doth not countermaund or prohibite him hath power to dispose and transport our naturall bodies I will not cite a multitude of Authors herein and from them borrow needlesse examples As some may bee true so I doe not beleeue all and very few I wish trusted where the proofe doth not manifestly exceede all exception I conclude that it is possible that sometimes the supernaturall power of the Diuell in this kinde as in other before mentioned may appeare vnto outward sense manifest and the Witch or Sorcerer be found a voluntarie wihth him And as is said of this kinde so may be said of many more besides those before mentioned Concerning the manifest supernaturall workes done by Charmers who is ignorant To omit the histories of Medea Circe those old famous Hags who were seene by charmes immediately to cause graine to wither vpon the ground the current of waters to stand still the streame to runne backe against the course tempests raine thunder windes to rise and fall at their word and command for an assured testimonie of the true and reall harmes which Charmers manifestly vnto outward view and sense did vnto the ancient world is as yet extant so many hundreths of yeares the Law of the twelue Romane Tables wherein was a Decree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers Alienas Segetes ne incantato saith the Law Alienas Segetes in-cantando ne pellexeris that is Let no man charme his neighbours graine Let no man by charmes and Incantations carry away or transport anothers graine There are many other true reports and records of other wonderfull works and supernaturall feates all alike offered vnto the outward sence Their enumeration or citation is not further needfull It is sufficient whatsoeuer or how many soeuer they be that they are workes supernaturall that they are manifest to sense that they are of the Diuell and that the Witch or Sorcerer doth manifest his guilt therein by voluntary presenting himselfe therein by manifest vndertaking any part or office in the performance or by promising and according to promise causing to come to passe The reason is infallible He that doth vndertake voluntarily doth present himselfe and doth promise and according to promise cause to be performed that which is in anothers power and impossible vnto himselfe doth thereby necessarily and vnanswerably prooue himselfe to haue an interest a power a contract with that other which for any man to haue with the Diuell is society with Diuels which is Witch-craft and Sorcerie And thus hath been declared how the supernaturall workes of the Diuell and Sorcerers may bee manifest to the outward sense and the true testimony thereof An obiection here may be made that many of the former workes may seeme manifest to the sense which indeed and truth are deceits of the imagination and illusion and therefore there can be no such certainty vnto the outward sense It is truly answered He that wanteth so much true iudgement as to distinguish when he doth see a certain true obiect offered vnto his sight from without and when he is incountred only with a resemblance thereof from within his fancie and imagination is diseased in body or mind or both and therfore is no competent Iudge or witnesse in these or any other weighty affaires For he that is in health of body and in the outward organes instruments of sense and sound in his reason iudgment vnderstanding though somtime the fogge and mist of deceiued sense or fancy ouershadow the brightnes of true vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it will recouer his light and true splendor againe and truth wil shine more excellently in the end out of that darkenesse 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 really deliuered out of prison by an Angel of God If men could not certainely discerne betweene that which they do 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 only or in wakefull deed But the certain knowledge which God hath giuen vnto mankind in so infinite kindes and measures doth proue 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 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 work 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 eertainely tryed and discouered euen vnto sense For how is it
sciences the excellencie and necessitie thereof doth brightly shine so most apertly vnto common obseruation it doth proue and manifest it selfe in the two seuerall professions of the Logician and the Oratour The Logician in his discrepations and questions concerning doubts and ambiguities by the diligence of subtill dispute from the light of probabilitie rectifieth the vnstable fluctuation of vnconstant opinion and produceth through mature disquisition and raciocination what is most safe most consonant with truth to hold affirme or bee perswaded The Oratour in his coniecturall state or questions in his pleas of doubtfull and controuersed facts or rights wherein oft-times probabilitie and likelihood seeme to stand equall and vnpartiall vnto both parts notwithstanding by mature acute and seasonable pressing and vrging that which is most like most reasonable and consonant with right with law and equitie in the end doth bring into light and discouer what is most equall vpright and worthy to be credited or respected What euictions of truth and right what conuictions of guilt and errour doe dayly issue from hence common experience doth proue and demonstrate Thus much briefely prefixed in generall concerning the necessitie light and truth of probabilities it now remaineth to consider the vse and power thereof likewise in our particular proposed subiect of Witch-craft which common sense doth not onely iustifie as in all other subiects but the word of vndoubted truth Almightie God in case of Idolatrie doth not onely publish and proclaime his detection of that great sinne it selfe but therewith doth include whatsoeuer hath any probabilitie of respect or reference thereto whether in affection and inclination or in ceremonie or superstitious shew This is euident Deut. 18. ver 9. where he first forbiddeth his people so much as to imitate or doe after the maners of the Gentiles and afterward particularizeth their making their sonnes and daughters to passe thorow the fire Likewise Leu. 19. ver 27 28. where he forbiddeth as much as the cutting of his peoples heads or the corners of their heads round or marring the tufts of their beards or marking or cutting of their flesh as was the manner of Infidels and Gentiles in their mourning and lamenting of the dead Likewise Deut. 16. verse 21. where hee forbiddeth so much as the planting of any groues of trees neere his Altar because it was the custome inuention manner and resemblance of Idolaters As in case of Idolatry so in case of Witch-craft which is likewise a kinde of Idolatry because the worship of Diuels Almighty God in those places of holy Writ where hee publisheth and proclaimeth his high displeasure against Witches and Sorcerers with that abominable sinne it selfe doth also condemne as abominable First in general all kind of shew of affection liking inclination or respect thereof Secondly any customes fashions rites ceremonies superstitions or gestures from thence deriued or belonging thereto The first is manifest Leuit. 19. verse 31. There the Prophet from their God Iehouah doth charge his people that they do not so much as turne toward or decline toward Sorcerers or South-sayers vouchsafe to aske any question or to respect them and Leuit. 20. verse 6. hee giueth iudgement and sentence of death against that soule that doth but turne or look toward them The second is likewise manifest Isaiah 8. verse 19. where Almightie God noteth the superstitious peepings whisperings and mutterings of Sorcerers and according to those gestures doth with reproch terme them whisperers mutterers and peepers and Deut. 18. verse 10 11. hee rehearseth their mumblings charmings and their superstitious marking the flying of fowles and Leuit. 19. verse 26. hee noteth their vaine and ceremonious obseruing of times If then Almightie God be so strict that hee will not endure or tolerate so much as a friendly looking toward Sorcerers the least respect giuen vnto them or so much as a demaund of a question at their hands any inclination toward them any their ceremonies rites or superstitions yea so smal a matter as their very outward gestures how can religious zeale or the duty of man toward God his Creator esteeme any of these or the like or the least of them lesse then sufficient matter of probable doubt presumption religious iealousie and suspicion against such men as doe or dare presume to imitate to practice or vse them As the holy Scripture hath pointed out some few gestures maners and rites of Sorcerers for an example and light vnto all other of the same kinde so hath the dayly obseruations of succeding times added infinite more which haue doe and still may encrease multiply and be added and newly inuented and put on new different shapes and fashions according to the fancie of the contractors therein which are the Diuel and man possessed by him in whose powers and will according to the nature qualitie conditions of their contract dependeth and consisteth the variation or innouation of ceremonious rites For this cause among Authors and records both of elder and later times we reade of such diuersities and numbers of superstitious litations dedications performances and diabolicall solemnities As therefore wee haue manifested such superstitious rites ceremonies and gestures of Sorcerers as the holy Scripture hath noted and deciphered so let vs propound some other by after-times and other Authors obserued Some haue vsed in their intention or execution of their Diabolicall workes or in the way of prelusion one kinde of ceremonious homage and some another Some do neuer attempt nor enterprise a Diabolicall execution but with mumblings whisperings and secret sounds and words heard grumbling in their mouthes as Theophrastus in his 9. booke of herbes and plants doth witnesse concerning certaine Magicians in gathering Helleborus and Mandragora and as is likewise vndoubtedly discouered by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes and vnto letters caracters words sillables and sentences superstitiously pronounced Galen writeth that a certaine Sorcerer by vttering and muttering but one word immediately killed or cause to dye a Serpent or Scorpion Beniuenius in his booke de Abd. morb caus affirmeth that some kinde of people haue beene obserued to do hurt and to surprise others by vsing only certaine sacred and holy words It is apparant likewise that others haue accomplished their diuelish ends by apparitions shapes or figures raised or coniured into glasses as Fernelius an eye-witnesse in his booke de Abdit rer caus doth publish Some receiue power and vertue from the Diuell vnto their Diabolical preparations by certaine inchaunted herbs or medicines which they mixe and gather sometimes with brasse hooks sometimes by Moone-shine in the night sometimes with their feete bare and naked and their bodies clothed with white surplices as Pliny reporteth Some are reported to obtaine of the Diuell their desired ends or works by deliuering vnto the Diuel bonds or couenants written with their owne hands This Serres the French Chronicler doth report confessed by certaine Witches in the raigne
wont Thirdly for that the visions of God as they are euer bent into an extraordinary diuine end and an vniuersal good so are they euer dispensed by the ministery of men who haue manifest commission or warrant from God either mediate or immediate The mediate is proued by the manifestation of the meanes the immediate by the euident reflexion of a manifest diuinity in the power and authority thereof For as it is said of the word of God Heb. 4. verse 12. so must it necessarily be concluded of all the true myracles visions or reuelations of God that they are liuely and mighty in operation This is seene in the miracles wrought by Moses which the Sorcerers themselues could not deny to be the finger of God Gen. 8. verse 19. This is likewise seene in Simon Magus who could not but acknowledge the miraculous power of the holy Ghost by the laying on of the Apostles hands so far forth that in the consideration of his owne guilt of a conuincing power or deitie therein he desired them to pray for him The same is also witnessed in the seruants of the high Priests who being sent with wicked malice and cursed preiudice to intrap and betray our Sauiour were by the miraculous power of his word and works compelled to proclaime and confesse No man euer spake like this man All these notes or markes of the true visions dreames or reuelations of God are euer generally or for the most part wanting in the forementioned kindes which being neuer free from some suspitious note of godly iealousie therfore ought not but with much doubt and difficultie be at any time admitted It may bee as yet further obiected How can it otherwise bee deemed then that God himselfe is the Author of the former reuelations since they tend vnto his glory in the detecting and punishing of so hideous sinnes It is hereto answered that Almighty God is able to vse and command euill instruments vnto good ends He hath ordained the Diuell himselfe to be the common accuser of all sinnes and sinners It is therefore no inconuenience nor repugnant vnto religion or reason to affirme that the Diuel himselfe in the fore-mentioned visions or dreames by the commandement or permission of God is the producer of the fore-mentioned murders euil facts vnto light iudgement God for his owne glory permitteth the Diuel by these his wonderfull reuelations to detect the named sinnes and sinners The Diuell also for his owne end and desire of their destruction doth execute the Decree of God for their iust punishment But here may be obiected againe that the Diuell in his reuelations as is before mentioned is not to bee beleeued or credited although he spake truth How then may men be allowed to admit or make vse of these his visions or dreames in this kinde It is hereto replyed Almightie God himselfe doth both permit and here the Diuell when hee accuseth as is manifest by holy Scriptures Therefore among men and by men also his accusations may be heard and considered Notwithstanding since hee is oft a false Accuser and the enemy of God and truth he may not be credited in himselfe no nor truth it selfe simply as in his mouth Vpon his accusation therefore if truth and certainty doe declare it selfe the force and vertue thereof and not the accusation doth conduct vpright men and mindes vnto proceeding and iudgement it is not the Diuels accusation but the truth it selfe vnto which haply that accusation did point inquisition that by it selfe made manifest is therefore credited And thus with breuity hath the vanity both of all superstitions and also of all miraculous wayes of the detection of Witches and Witch-craft been in some few of their particulars generally vnmasked There are and may be many more besides these which in these and with these will likewise perish and vanish being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection The sole true and warranted way wherein vprightly men may walke herein before God and men hath beene in this Treatise formerly disquired and discoursed Therein intelligent Reader thou maist obserue two sorts of manifest Witches The one is offered vnto the outward sense in his apparent and palpable Sorcerous workes The other is made euident by plaine demonstration out of the sacred word of truth It hath euer preuailed with vulgar custome because most sensible of the most grosse harmes more open to sense to cast chiefely or for the most part the eye and common iealousie vpon the first kinde The other kinde because vsually lest noted of sense and therefore esteemed least harmefull to men is both in the iust protraction or production thereof vnto the barre of Iustice much more rare and seldome also in common and vulgar obseruation is little or not at all considered Hence it proceedeth that most men do doubtfully resolue thereof Yea some men admire a worth therein others esteeme it of reasonable and commendable vse vnto the satisfaction of their curiosities in things secret and hidden from the knowledge of man But since Almighty God hath more specially as is in the former Treatise proued both giuen most certaine and plaine indication and information of this kinde by the expressed fruits thereof and the necessary inference of familiarity and consultation with other Spirits then himsefe Isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination and his high detestation thereof it is not onely the sauing duety of all priuate men to take more diligent and warie notice thereof thereby to eschew and flye from it according vnto Gods expresse charge and command but it is the charge of Princes Magistrates also to fulfill therby the commanded execution of Gods holy wrath and vengeance vpon it for which pleasing seruice and sacrifice vnto him Almighty God hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise cōmendation of those famous Princes who haue dedicated themselues vnto his will therein As it hath been declared by what meanes Witches and Sorcerers in two kindes seuerally may be manifestly charged challenged and proued as certaine and vndoubted Offendors so also how farre presumption probabilities or matter of iust suspition in both may blamelesly guide and conduct vpright and equall inquisition hath been briefely instanced From all which it is euident first that God in nature hath not shut vp in this subiect the common entrance and doore of iudging trying or deciding as equally as in other cases secondly that beside and beyond that way which God hath left open vnto sensible and reasonable progresse herein it must necessarily bee preposterous presumption to breake out or ouer-reach as also in steade of that plaine approued and authentike walke for the tryalls of truth the iudgement condemnation of others and the establishment of mens owne thoughts and mindes to seeke irreligious footing in the Labyrinth of amazing wonderments and