vrge but do conclude vpon my former reasons sufficiently and necessarily that the Diuell where God himselfe doth not countermaund or prohibite him hath power to dispose and transport our naturall bodies I will not cite a multitude of Authors herein and from them borrow needlesse examples As some may bee true so I doe not beleeue all and very few I wish trusted where the 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 with 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 and Circe those old famous Hags who were seene by charmes immediately to cause graine to wither vpon the ground the current of waters to stand still the streame to runne backe against the course tempests raine thunder windes to rise and fall at their word and command for an assured testimonie of the true and reall harmes which Charmers manifestly vnto outward view and sense did vnto the ancient world is as yet extant so many hundreths of yeares the Law of the twelue Romane Tables wherein was a Decree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers Alienas Segetes ne incantato saith the Law Alienas Segetes in cantando ne pellexeris that is Let no man charme his neighbours graine Let no man by charmes and incantations carry away or transport anothers graine There are many other true reports and records of other wonderfull works and supernaturall feates all alike offered vnto the outward sence There inumeration or citation is not further needfull It is sufficient whatsoeuer or how many soeuer they be that they are workes supernaturall that they are manifest to sense that they are of the Diuell and that the Witch or Sorcerer doth manifest his guilt therein by voluntary presenting himselfe therein by manifest vndertaking any part or office in the performance or by promising and according to promise causing to come to passe The reason is infallible He that doth vndertake voluntarily doth present himselfe and doth promise and according to promise cause to be performed that which is in anothers power and impossible vnto himselfe doth thereby necessarily and vnanswerably prooue himselfe to haue an interest a power a contract with that other which for any may to haue with the Diuell is society with Diuels which is Witch-craft and Sorcerie And thus hath beene declared how the supernatuall workes of the Diuell and Sorcerers may be manifest to the outward sense and the true testimony thereof An obiection here may be made that many of the former workes may seeme manifest to the sense which indeed and truth are deceits of the imagination and illusion and therefore there can be no such certainty vnto the outward sense It is truely answered He that wanteth so much true iudgement as to distinguish when he doth see a certaine true obiect offered vnto his sight from without and when he is incountred onely with a resemblance thereof from within his fancie and imagination is diseased in body or minde or both and therefore is no competent Iudge or witnesse in these or any other weighty affaires For that is in health of body and in the outward organes and instruments of sense and sound in his reason iudgement and vnderstanding though sometime the fogge and mist of deceiued sense or fancy ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it but it wil recouer his light and true splendor againe and truth will shine more excellently in the end out of that darknesse This is very liuely seene in the example of S. Peter Acts 12. verse 10.12 who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds in a dreame or vision but when afterward he was come to himselfe and his true sense and reason hee then perfectly discerned and knew that he was really 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
The Honourable Sr JAMES LEY Knight and Baronett Lord Cheife Iustice of The Kinges Bench c. I. Payne sculp 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 WAIES CAREFVLLY REVIEWED AND more fully cleared and Augmented By IOHN COTTA Doctor in Physicke LONDON Printed by I. L. for R. H. and are to be sold at the signe of the Grey-hound in Pauls Church-yard 1625. The Printer to the Reader THE Author perceiuing his former Tractate or first edition thereof either not diligently read or not truly by many men vnderstood he hath now by a second edition thereof offered more ease and light vnto such as are willing to search after truth both by the addition of many things before omitted as also by this plaine direction vnto all the most speciall points in the whole Treatise as followeth The contents of the first Chapter 1. How Knowledge doth come vnto man 2. How mans Knowledge is confined and limited CHAP. II. 1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature 2. That many things are reuealed vnto the industrious learned which are hidden from the slothfull and vnlearned CHAP. III. That Witchcraft cannot bee discouered or knowne but by the common waies and meanes of all other Knowledge and discouery CHAP. IIII. 1. The Knowledge and power of Spirits how exceeding the Knowledge and power of man 2. Good Spirits and euill Spirits how discerned CHAP. V. That the diuell doth and can worke alone without the association of a Witch CHAP. VI. 1. The Diuell associating with a Witch 2. A Witch apparently discouered by the Conduct of the outward sense and testimony thereof 3. That the Diuell playeth the Iugler in many things seeming to raise the dead to transforme into Cats or Dogs or other Creatures to present the same body in two distant places at the same time 4. The difference betweene things meerely imagined or fancied and things really offered vnto the outward sense truly discerned 5. That which is supernaturall or spirituall may be discouered by the outward sense 6. How the counterfeit miracles of the diuell may be discerned from the true miracles of God CHAP. VII 1. An assured Witch by euidence of reason conuinced 2. All Spirits that are enquired at are Diuels 3. Witches may be detected by professedly vndertaking and vpon promise or couenant performing reuelations and discoueries aboue the power and knowledge of man 4. All men in whom the Diuell doth exercise supernaturall workes or miracles or by whom he doth vtter supernaturall reuelations are not simply therefore by necessary consequent of reason to be esteemed Witches but with some few considerations which therewith conioyned and dewly weighed may infallibly prooue their guilt thus He that vndertaketh reuelations or workes which are truly found supernaturall and cannot either prooue them to be of God nor to be imposture nor to be imposed vpon him by the Diuell without his will allowance and liking thereof that man by certaine Demonstration is a Witch or Sorcerer What Witchcraft is manifestly described CHAP. VIII 1. The diuers kinds and manners wherein Witches receiue knowledge from spirits as Astrologers as Wizards as Phisitions That the Diuell can both inflict diseases and cure where God permitteth CHAP. IX That since Imposters doe counterfeit Witches and vnder colour of imposture Witches may hide their discouery it is fit that diligently the Magistrate inquire into Imposters CHAP. X. 1. Whether the diseased are bewitched when and how it is certainely to be knowne when not and when men ought to rest satisfied in desiring satisfaction therein 2. The markes of Witches vulgarly reported and by oath deposed to be found in their bodies how to be tried and knowne from all naturall diseases among which many are very like vnto them 3. The necessitie of consulting with the Physition not only therein but in all diseases supposed to be inflicted by the Diuell 4. How farre the vulgarly esteemed confession of a supposed Witch is of validitie to prooue her a Witch CHAP. XI That Witches may be produced vnto the barre of Iustice two waies first for manifest workes of Sorcery witnessed by the sense secondly for reuelations aboue the possibility and power of man CHAP. XII 1. Presumption and probabilities against suspected Witches 2. That Witchcraft is a sinne or crime which ought to be detected by testimony and by manifestation thereof to sense or reason CHAP. XIII That men ought not to seeke the discouery of Witches by vnwarranted meanes voide of reason or superstitious CHAP. XIV Casting Witches into the water scratching beating whether any allowed triall of a Witch CHAP. XV. 1. That reuelations by the bewitched in their sits or traunces are no sufficient proofe against a Witch 2. That the declaration by the bewitched of secret markes in the bodies of suspected Witches are not iustifiable to be admitted as any true or allowable conuictions 3. That the healing of the bewitched by the compelled touch or action of the supposed Witch is no reasonable accusation against any man as therefore a Witch 4. That there is no more necessitie of a miraculous detection of Witchcraft then of any other as hideous and abominable sinne 5. That the miracles and detections of crying and hideous sinnes by visions and apparitions cannot certainly or assuredly be manifested to be of God and therefore simply in themselues though reuealing truth they are not to be trusted or credited alone but so farre forth as they doe point vnto or occasion iust and reasonable inquisition The conclusion of the whole Treatise inferring the two sorts of manifest Witches generally thorow the whole worke intended and by Demonstration made euident to be the same against whom the Law of God was directed as also that there is no other triall of those Witches but the meanes and waies in this Treatise before mentioned TO THE RIGHT HONOVRABLE 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 Witchcraft 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 is so oft spurred or rather galled by so frequent exercise practise and conuersation with persons in so diuers extraordinary manners afflicted and supposed bewitched it should awake no answerable dispatch or display therein Let it then seeme no wonder that a man though lesse then the least among men who hath not onely as studiously as others laboured the same particular and as diligently therein obserued but hath farre more happily bin fortuned then others with frequent matter and occurrents worthy obseruation and hath also beene more plentifully gratified with opportunitie to inrich his vnderstanding with variety and worth of obiects instructing his reason and confirming his experience Let it seeme no wonder I say that a meane wit thus beyond others furnished thereto may aduenture amiddest so many doubts and ambiguities wherewith so many worthies haue been formerly intangled and perplexed to auouch and prooue certainty and demonstration In this subiect of Witch-craft by better meanes aduantaged if beyond former times or Writers I haue haply proposed a more direct and certaine Module and Methode of iudging therein I doe not thereby arrogate vnto my selfe but attribute vnto the meanes nor derogate from others whom if the like contingence of the same helpes had as freely and friendly affronted and the like facilitie had opened as ready accesse I acknowledge in the guilty sense of my owne exiguitie whether in the outward beauty of words or inward substance of vnderstanding it had beene easie for any man to exceed with so good meanes this so euill meanenesse of my performance Since then Right Honourable Lords the subiect it selfe and a pertinent and peculiar vse therein doe point vnto your Honours the propertie of this Dedication vnto whose tribunall the Lawes of God and men appeale against that foule abominable sinne let it not be censured pride or presumption humbly to present vnto your Lordship that consideration and resolution which beyond my merit or desert Occurrents haue freely administred vnto long-distracted meditation If there may appeare therein
much as in fire or water And as Reason good Lawes Kingdomes Nations and Common-weales haue distinguished ingenuous liberall true and profitable Artes and Sciences builded vpon reason trueth and vnderstanding from base ignoble vnprofitable needlesse curious and erronious Artes so hath the holy Scripture both iustified sanctified and commended the one and condemned and nominated with rebuke and shame the other The first is euident Exod. 3. verse 1 2 3 4 5 6. where Almightie God doeth testifie concerning the knowledge and skill of workmanship in gold siluer and stone that hee gaue it by his Spirit vnto Bezaleel and Aholiab who were workmen according to knowledge and vnderstanding in that lawfull Art profitable vnto the building of Gods house The second is manifest Actes 19. verse 19. where it is in their due commendations recorded that those who before vsed and practised vaine and curious Arts when they were by the preaching of the Apostles truely conuerted in token of their vndissembled repentance they absolutely renounced and disclaimed their vaine learning and openly burnt their bookes though valued at an high rate and rich price CHAP. II. That no Knowledge can come vnto man in any Art or Science but by Sense or Reason or likely and artificiall coniecture is proued by the Science and Knowledge of Physike in stead of all other Arts and Sciences NOw for the better impression of that which hath beene before said that is that nothing is or can bee detected or is liable vnto mans knowledge which commeth not vnto him by the helpe of Reason the inward or the outward Sense Demonstration Ratiocination or iudicious and prudent Coniectation in reasonable likelihood let vs examine any one particular ingenuous liberall or lawfull Art or Science in stead of many and therein view how by the former mentioned keyes doores and entrances solely are opened the wayes vnto their contemplations study and perfect apprehension And if one Art or Science may bee sufficient herein I thinke it most fit to choose my owne because as to my selfe most prompt so vnto any other not vnprofitable All diseases that happen vnto the body of man are either outward or inward and therefore either seene by the eye and deprehended by the outward Sense or conceiued onely by Reason and the inward Vnderstanding Inward diseases and subiect onely vnto reason and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding sometimes they doe not appeare certaine or by certaine notes or signes but by likely markes onely which are the grounds of artificiall coniecture And as some diseases are apparent to outward sense some euident to inward reason some by artificiall coniecture onely in learned exact search and perquisition pursued vnto their discouery so also are many diseases hidden from all these wayes of inuestigation and therefore remaine as remembrances of mans manifold ignorance in this life and of the secret reseruation of Gods decree and prohibition As then in those diseases which are apparent vnto sight it is blindnesse in a Physicion to make question in those which are euident to reason to make doubt is reasonlesse fatuitie in those which may be attained by artificiall coniectation search or perquisition either to be slacke is sloth or to bee vnable is insufficiencie so in those diseases which neither outward sense not inward reason nor Art nor artificiall coniecture can possibly discouer to hope or seeke beyond Sense and Reason and reasonable likelihood is reasonlesse and senselesse striuing and impatience of those bounds which God hath set to limit the curiositie of man For better proofe and illustration it will not bee impertinent to nominate some particuler diseases in all these kinds First for outward diseases and such as are euident to outward sense they are infinite Who that is the least practised in Physicke doeth not assuredly know when with his eyes hee doeth behold an inflammation a Schirrus a Gangrene Cancer Callus Fistula Vlcer Leprosie Psora Struma Petechia Vatiola 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 stomacke ceasing her proper function of concoction or depriued of appetite doth it not thereby manifestly prooue vnto reason some inward ill affection therein If with that ill affection bee ioyned a manifest inward heate aboue the region of the stomacke accompanied with an Ague drinesse thirst and other accidents and consequences of heate is not as plainely detected the kinde of the affection to be hot Thus both the part affected which is the stomacke apparently because there the former accidents are found originally moouing and first seated and also the ill affection which by the manifest burning heate doth prooue her kinde being both conioyned doe truely define the disease to bee an inflammation of the stomacke The like may bee saide of the inflammations of all other inward parts of Plurisies Phrensies inflammation of the Liuer Spleene Wombe Reines Guts and other parts the certaine testimonies of excessiue heate giuing demonstration of an inflammation and the paine or at least some defect or defection in the proper offices of the parts manifesting the parts themselues As concerning inward inflammations of diuers parts so likewise of inward Vlcers and other maladies may be instanced The disease of the bladder is oft certainly knowne by paine in the part or by cessation of his proper functions or defection therein and the kinde of disease therein by the excretions oft-times proceeding from it And thus an Vlcer is oft discouered in the bladder by paine with purulent and sanguiuolent miction Diseases likewise of the head are certainly discouered and detected vnto reason by defects growing sometimes in the vnderstanding sometimes in the memory sometimes in the imagination sometimes in all those together sometimes in the general motion of the whole body Diseases of the heart likewise appeare by the euill and faulty motions of the pulse by soundings and defections in liuelihood of the spirits and vitall faculty Diseases of the Wombe or Mother likewise doe oft demonstrate themselues by depriued or depraued motions It were tedious to make a particular enumeration of all diseases of this kinde which are in the same manner euident and apparent vnto reason Now let vs briefly also consider some diseases which are neither euident to Reason nor manifest to Sense but are gained detected and hunted out of their deepe and hidden couerts by the quicke and exquisite sent of probable and artificiall coniecture the necessity or vse whereof either in an ambiguous complication of doubtfull diseases or in the extrication of any intricate single affection or malady there is no man in Physicke exercised who doth not dayly finde Many examples of diseases of this
exquisitenesse of prudent artificiall perpension and due exact distinction in the forementioned seeming inscrutable oddes the learned Physicion euen in the first scarce sensible budding of indication and in the first most imperfect and scarce being thereof doth oft discouer that true euent which vsually and for the most part is seene and obserued to come to passe If any man not rightly apprehending reason make a doubt or question of any such possible exquisitnes let him consider and behold it by an easie example In an inequalitie of one and the same Vermiculant pulse where the beginning of the same distension is quicker the next continuation or middle part issl ower and the beginning of the end thereof ending almost before it begin it must needes be very difficult nay almost impossible vnto the first view of Sense or Reason or to a common iudgement or learning to diuide really and distinguish this one short small motion into two or three distinct times and parts of motion the space so very short the faculty of mouing so low and weake and the mouing it selfe almost altogether in an insensible exiguitie and an indiuisible degree of lownesse Wee see oft-times a common vulgar cannot in his reason conceiue it much lesse by his sense at all perceiue it Neither is it found easie to euery man though learned therein yea or educate thereto either perfectly to apprehend the generall Idea of such a motion or at all in the first proofes and tryals of his sense or hand to deprehend any particular Notwithstanding the Physicion that exquisitely discerneth and iudgeth doth both in reason see that euery single smallest motion hath his diuers distinct diuision of parts also by his discerning wary iudicious and exercised touch doth apartly detect and discouer it And thus hath been proued by seueral instances taken in the art of Physicke in steade of al other Arts and Sciences for auoiding tediousnesse and confusion that all knowledge all Art all Science whatsoeuer giuen vnto man hath no other entrance meanes or wayes thereto but thorow Sense or Reason or prudent and artificiall coniecture sagacitie and exquisitenesse of iudging and discerning thereby And that it may the better appeare that beyond these waies and lights the Physicion cannot finde any knowledge or discouery of Diseases let vs view some particular examples of some Diseases for this cause vndiscouerable and not to be detected and therewith consider the impossibilitie of discouery to consist solely herein namely for that they are remoued from any capacitie of Sense or Reason and from the reach of all artificiall search scrutiny accurate insight deriued from both which is the highest straine of humane Vnderstanding In the generall it cannot be denied except of such whose vnderstandings are extremely blinde that it is impossible that those diseases should or can bee at all so much as suspected and therefore much lesse knowne which yeeld no shew no signe no indication of themselues There needeth hereof no other nor better proofe then the enumeration of some particular diseases of this kinde Are not diuers secret and hidden Apostemations and other inward collections of vicious matter in the body dayly Seminaries of vnexpected and wondred shapes of corruption and putrifaction which lying long hidden in the body and by an insensible growth taking deepe roote in the end sodainely breake forth beyond all possible expectation or thought of the most excellent exquisite and subtill circumspection and disquisition For a briefe confirmation hereof Hollerius doth mention a man the cause of whose disease while he liued being vnknowne to Physicions and Art after his decease his guts were found gangrened and perished and therein things viewed like vnto Water-snakes and his Liuer full of schirrose knots There happened vnto my selfe this yeare last past a Patient a very worthy Gentleman who being extremely vexed with the Strangury Disurie and Ischurie together with pissing of blood in great abundance and the stone by the vse and accommodation of remedies found much ease mitigation of paines and qualification of the extremitie of all the former accidents Notwithstanding for that there were certaine indications of an Vlcer in the body or capacitie of the Bladder his recouerie was not expected but after his decease in the dissection of his body his Bladder was found rotten broken and black without any manifest matter therein as cause thereof or so much as one stone although hee had formerly and immediately before auoided many stones at seuerall times This I produce being fresh in memory as an instance of impossibilitie of knowledge vnto a Physicion in many and frequent cases For how could the fracture or colour of his Bladder while the Patient was liuing by any exquisitenesse of Art or vnderstanding be knowne in any possibilitie meanes or power of man although all the other accidents aboue mentioned were undoubtedly by certaine indications and signes discouered I might here deliuer many other like Examples out of mine owne knowledge I will onely call to remembrance one more I was of late yeares Physicion vnto a right Noble Lady the cause of whose apparent dangerous estate diuers learned and famous Physicions conioyned with my selfe could neuer discouer In the dissection of her body after her decease her heart was found inclosed with a shining rotten gelly and the very substance of the heart of the same colour In the same Lady an intolerable paine about the bottome of her stomack by fits depriued her of all ease by day and of rest by night and could neuer be either knowne in the cause or remooued in the accident by any meane or remedy but after death in the dissection of her body before mentioned a black round gelly as bigge as a Tenice ball did manifest it selfe in that place where in her life the intolerable paine was seated and fixed Of this euill discoloration of her heart of the matter and euill colour of that matter wherewith her heart was inuironed as also of that collected gelly in her stomacke what possible knowledge thinke you or exquisite vnderstanding or art of man could euer in her life time giue any notice or information Like vnto this is that which Hollerius in the 21. of his rare obseruations doth mention In a sicke man perplexed in a strange manner from an vnknowne cause in his life after his death his liuer and epiploon did appeare corrupted and putrified his stomacke toward the bottome bruised and full of blacke iuice or humour Christophorus Schillincus opening the body of a childe after death reporteth that hee saw in the small veines running thorow the substance of the liuer many small scrauling wormes then liuing Beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack which was impossible by any art or exquisitnesse of vnderstanding to bee conceiued or suspected if nature it selfe working it out thorow the body and substance of the stomacke vnto the outward view and Sense had not so discouered it I will
not here mention the generation of wormes stones and the like in the guts gall heart longs and other parts of which no Art or excellence of knowledge can possibly take notice vntill they haue prooued themselues vnto the sight Many diseases of these kindes being fearefull and terrible accidents and afflictions vnto the body yet for the most part are neuer detected because they haue not onely no proper 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 Scientificall Clarkes are altogether disabled and must necessarily bee ignorant Thus hath beene at large manifested that nothing can bee vnto the Physician in his Art and Science knowne which either by outward Sense or inward is not apparent or by likely and artificiall coniecture from both is not detected or discerned The like might bee vrged concerning the trials of Lawe and Iustice and inquisitions of offences and errors against the Law which are the diseases of a Common-weale as the former of the body of man Many offences against the Lawe are apparent vnto the outward Sense as sight or hearing and therefore being witnessed by hearers or beholders are without doubt or difficultie immediately dispatched sentensed and adiudged Many also are euident to reason which therefore are held and reputed inuincibly and infallibly to conuince Many offences also there are neither manifest to Sense nor euident to reason against which onely likelihood and presumptions doe arise in iudgement whereby notwithstanding through narrow search and sifting strict examination circumspect curious view of euery circumstance together with euery materiall moment and oddes thorowly and vnto the depth and bottome by subtill disquisition fadomed the learned prudent and discerning Iudge doeth oft detect and bring vnto light many hidden intestine and secret mischiefes which vnsensibly and vnobseruedly would otherwise oppresse and subuert the Common-weale When by none of these wayes of extrication the trueth can possibly be gained the wise and vpright Iudge vnto necessitie in want of due warrant vnto iust proceeding doeth with patience and sobrietie submit For this cause as may be seene vpon records many cases iustly necessarily and vnauoidably stand perpetually inscrutable vndecided and neuer determined as certaine proofes euidences of the limitation and annihilation of mans knowledge in many things of this life Almightie God oft-times decreeing to hide some trueth from the 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 beene at large before declared how God and Nature haue limited and confined all knowledge of man within certaine wayes and bounds out of which and beyond which it cannot passe as also for that cause that no iustifiable Art or true Science whatsoeuer doeth or can exceed those restraints There haue bin also diuers examples produced of the necessitie of mans ignorance in the impossibilitie of much knowledge and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature It remaineth now to enquire concerning our particular subiect of Witch-craft whether in the common way of all other detections of trueths it ought likewise consist or whether by it selfe it haue other priuiledges beyond all other trials If reason be the sole eye and light of naturall vnderstanding which God hath giuen vnto reasonable man as is before prooued If without it can be no naturall knowledge no Art no Science no discouery If Law among all people and nations be so iust in all things as to doe or allow nothing against true reason in which consisteth right If God himselfe and all flourishing Common-weales haue tyed men and Lawes and the decision by them of all doubts questions and controuersies either vnto right proofe euidence and allegation according vnto reason or at least faire likelihood presumption and probabilitie and beyond these there neuer was is or can bee any iust iudgement or triall How is it possible that man can attaine any knowledge of Witch-craft if not by those meanes by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto If this bee infallibly true man must either by the former common wayes of knowledge and detection know likewise and detect Witch-craft or else bee altogether ignorant thereof whereof the contrary by dayly experience is manifest It may bee and is obiected that it is a hard and difficult matter to detect Witch-craft by the former and ordinary courses as is oft seene and found apparent So is it likewise equally difficult and as hard by the same meanes oft times for many a iust man to prooue and cleere his opposed innocency and for many an iniuriously wronged wretch to prooue his right to defend his goods yea life it selfe from violence notwithstanding this is no allowance vnto another way no reason or iustification of any vnwarranted way or way out of the way of Reason Iustice and Law bee his burden neuer so importable or his iniury exceeding crueltie For if God had allowed vnto men alwayes smooth assured certaine and infallible wayes vnto the satisfaction of their wants and the accomplishment of their intentions and desires without failing what would become of Religion Vertue and Wisedome Then should euery man be alike wise and men would bee so confident in their owne strength and power and so proud that they would forget God and neuer thinke of the Almighty If the meanes and wayes vnto all knowledge and the information of our desires and affections did meete with no impediment no opposition no contradiction no casualty to intercept and all things should prosperously succeed vnto our meanes and endeuours there would neuer bee any vse of Patience 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 wayes nothing impossible nothing denyed then were our lust a Lawe and man in no power but in his owne in no awe in no Law in no rule Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man and made his pride subiect to infinite creatures limits restraints coertions thereby to teach him true wisedome pietie trust dependance worship and adoration of his all-restraining and allimiting vnlimited power Man therefore must thereby learne to be contented so to know as therewith to learne to know himselfe that is with his large portion his lot his manifold indowments his excellencie of Sense Reason Vnderstanding Prudence Art not to forget or spurne at their interdictions prohibitions and inioyned lists beyond which to desire to know is curiositie is folly Sapientia vera
shall vndertake these supernaturall iuglings which are onely possible in the power of Spirits of the Diuell alone is thereby as truely conuinced to bee a Witch or Sorcerer as he that vndertaketh any of the former reall supernaturall workes or any other of the like kinde because they are both and all alike proper onely to the diuell and wherein man can haue no property or power but by and through him Let vs now then againe returne vnto the Diuels reall supernaturnall performances and workes vnto Sorcerers from whence by the way of answer vnto the former doubt concerning Pythagoras his supposed realty of being at once in two places we haue hitherto onely digressed It is written as a thing vsuall vnto many famous Magicians Sorcerers and Witches vnto the view and sight of some admitted spectators to raise resemblances of the dead which seemeth a thing vndoubted by the Witch of Endor raising Samuel the Prophet vnto Saul the King before mentioned In this kinde those famous and renowned Witches Medea and Circe in old and ancient times are reported to excell Hence among the Heathen had Necromancie the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is diuination by calling vp or raising the dead Later times haue not been behinde former times in the record of the like but to adde reason to inforce the truth of report herein I will answer an obiection which may bee made Whether in these apparitions there be onely illusion and imagination of some thing truely and really visible vnto the outward sense As touching the reall raising of the dead it is impossible vnto the limited power of the Diuell either in the substance of body or soule to reduce or bring the dead back into this world or life or sense againe because in death by the vnchangeable and vnalterable decree of God in his holy Writ the body returneth into dust from whence it came and the Soule to God who gaue it Notwithstanding since the outward shape and figure and proportion of any substance and not the substance it selfe or creature is the true and naturall obiect of the eye according to the Philosopher who truely saith Res non videntur sed rerum species that is the substances or things themselues are not offered nor come vnto the sight but only their shape and outward figure as also for that common sense and experience doe teach vs that it is a thing absurd and impossible that all those bodies and substances which in infinite number wee dayly see and behold really and materially in their corporall substances and dimensions should be contained in the small body of the eye for these causes I say it is possible according to reason that the Diuell in these supposed apparitions of the bodies and substances of dead men may present true reall and naturall obiects certaine and assured vnto the eye and sight if hee can onely present thereto the outward liuely pourtraitures and shapes of the substances or bodies though the bodies themselues be away That the Diuell can doe this is no doubt For if man by Art can vsually diuide the outward shapes and figures of creatures and substances from the substances and creatures themselues as is apparent by the looking glasse and the cunning Painter can in another borrowed substance separated from their true right and proper substance represent perfectly the true and liuely shape of men other creatures euen when they are not onely absent and remoued in farre distant places but when oft-times they haue many yeares beene swallowed of the graue why should it be thought impossible vnto the Diuell who certainely is more then exquisite Apelles excellent to offer and present vnto the eye likewise any true shape whatsoeuer If he can offer the true shape as is not to be doubted he doth offer a true and perfect obiect and therefore that which is truely and certainely manifest to sense although speech and the motion thereof without another visible bodie to sustaine it being impossible vnto shapes and pourtraitures drawne by men be things supernaturall and truely spirituall which doe therefore make it a worke proper vnto the Diuell And thus it is apparent that the supposed apparitions which the Diuell doth offer of dead men may be esteemed and reckoned among such supernaturall workes of diuels and Sorcerers as manifestly are brought to outward sense Now let vs turne to view some other kinds of the same workes of the same Authors It is reported by some Writers of worthy credit that the bodies of Sorcerers Witches haue bin really carried and locally remooued from on place into another by the diuell And of later times as Bartholomaeus de Spina doth witnesse the inquisitions haue condemned vnto perpetuall prison and their detained Witches who by their owne confession and others proofe haue by the Diuell been transported into so farre distant places in few houres that afterward it hath bin a trauell of many dayes by their owne naturall power to returne againe from whence they were manifestly by the diuell carried It is a thing likewise written and vulgarly receiued that Witches are oft-times seene bodily to haunt places fields houses graues and sepulchers in an vnusuall and miraculous manner and wondred fashion These things and infinite more whether true or no cannot be knowne but to him that doth himselfe behold and can from his owne sight auouch them really true and not imaginarie To performe some manner of asportation and locall translation of the bodies of Witches and Sorcerers it seemeth in reason a thing whereunto the Diuell is not vnable First for that it appeareth within the power of a Spirit by the history of the Prophet Habacuc whom the Angel carried by the hayre of the head out of Iudea into Babylon The naturall faculties and properties of a Spirit giuen in their creation and by their essentiall formes vnited vnto them the Diuell doth participate with all other Spirits whatsoeuer though in his fall from heauen he lost their true happinesse and perfect fruition in the face and fauour of God his Creator Secondly for that there are vndoubted examples in holy Scripture of the diuels power in the locall translation not onely of bodies inanimate as fire windes tempests houses as is apparent in the history of Iob and of animate bodies also or bodies of brute creatures as is euident in the heards of swine which he carried headlong into the Sea but likewise of the bodies of men as is cleere in the Gospel where it is said that the Diuell did cast the bodies of the possessed into the middest of the people If the Diuel could cast or carry their bodies the distance there expressed whatsoeuer or how little so euer it was it doth manifestly prooue his power in the locall motion of mens bodies although the full extent of his power therein be not necessarily thence collected Concerning the taking the body of our Sauiour and setting it vpon a pinacle of the Temple I will not
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 eorum doctrina non erat sana quamobrem eorum miracula non extiterunt a Deo That is the word of God doth establish and confirme the truth of miracles and miracles ratifie and confirme the authoritie and truth of the word For many haue done miracles by the power of the Diuell but their doctrine was corrupt and not found and therefore their miracles were not of God Wheresoeuer therefore miracles or supernaturall workes shall dare to shew their heads not contained within those limits or compasse that is neither prooued immediately from God himselfe nor mediately by him reuealed in his writ word of truth they are iustly to be suspected to issue from the enemies of God the Diuell and euill Spirits and therefore their Authors ought to be accomptant therein vnto Iustice and all religious Ministers and seruants of God and Iustice in the most strict and seuere extent of Law And thus much concerning the manifestation of the supernaturall workes of Witches and Sorcerers vnto or through the outward Sense CHAP. VII The workes of the Diuell or Witches manifest to Reason or consequence of Reason and how detected ALl doubts being cleared it hath vndoubtedly appeared how supernaturall and spirituall workes are apparent to sense It now followeth to declare how likewise they are euident to Reason or necessary to consequence of Reason Those things are said to be proper obiects of Reason and vnderstanding which being remote from the immediate view or notice of the outward senses are grounded vpon vniuersall and intellectuall knowne positions propositions and certaine vndoubted generall notions by necessary collections or raciocinations That we may build the foundation of this our Reason or Raciocination vpon the infallible truth of Gods holy Word which shall neuer be shaken let vs for the detection of Witches and Sorcerers by reason and consequence of reason syllogise directly and immediately from God himselfe Thus saith Almighty God Isaiah chap. 8. verse 19. And when they shall say vnto you Enquire of those that haue a Spirit of Diuination and at the South-sayers which murmure and whisper should not a people enquire of their God Vnder this interrogatiue should not a people inquire of their God is vnderstood this affirmatiue A people should enquire of no other Spirit but of their God alone From this holy text and writ reason doth assume and collect necessarily and truly First that many things are hidden from the knowledge of man which are reuealed vnto the science and knowledge of Spirits Otherwise neither would man aske or enquire of Spirits as hath beene vsuall in all ages neither should God haue occasion here to forbid the enquiring at Spirits That the ignorance also of man in things knowne to Spirits is the true first and originall motiue or reason for enquiring at Spirits is very plaine by the words of King Saul 1. Sam. 28.15 God is departed from me saith he vnto the vision of Samuel raised by the Diuell and answereth me no more neither by Prophets neither by dreames therefore haue I called thee that thou maist tell mee what I should doe Here is a manifest grant of knowledge in Spirits aboue men Secondly reason doth hence collect that all Spirits that doe suffer themselues to be enquired at are euill Spirits and therefore Diuels because Almighty God hath here expressely forbidden the enquiring at any other Spirit beside himselfe and therefore good and holy Spirits will not nor can not disobey the commandement of God nor countenance or assist men in so doing Thirdly reason doeth necessarily hence conclude that such men as are enquired at for reuelations of things hidden from the skill and possibilitie of knowledge in man are Sorcerers Witches and South-sayers if promising and performing according thereto really and yet not warranted by God his word nor assisted by nature The consequence and inference of this reason is iust for that to promise those things or to vndertake those things which are out of their own knowledge and solely and properly in the knowledge of Spirits and Diuels doeth manifestly proue in the performance their interest societie and contract with Spirits and Diuels which is Sorcery and Witch-craft It may bee here obiected that there are some men who affect to bee resorted vnto and to bee enquired at in things supposed hidden from the knowledge of man and to be reputed able vnto such Reuelations though haply they practise to deceiue vnder the colour
sense and reason doe tell him hee was but in a dreame Many sicke persons likewise vsually though waking dreame of things falsely imagined but the disease being gone and their sense and reason there-from recouered they then know and laugh at the fallacies of their imaginations By these short instances it is apparent that it is not a thing impossible but vsuall and familiar vnto all kinde of men that want not their common wits to distinguish betweene those things which are onely in imagination and those which are reall and indeede From hence we may then truely conclude that against the acts of Sorcerie and Witch-craft manifest to sense the due testimonies of vnderstanding discreete and iust men ought to bee no lesse equiualent then against another open acts or crime whatsoeuer whereof the Witch of Endor may serue to shut vp and conclude all doubt for euer herein for an vnanswerable instance and proofe Shee acknowledgeth her guilt and crime might bee made manifest vnto Saul in these wordes 1. Sam. 28.9 Wherefore seekest thou to take mee in a snare to cause mee to die Saul likewise himselfe doeth grant vnto her the sufficiency of his testimony to cause her to die verse 9. in these wordes As the Lord liueth no harme shall come vnto thee for this thing meaning by his testimony of her fact no harme should come vnto her But here may bee obiected that it was not his testimony of her fact of raising the vision of Saul which the Witch did feare but his testimony of her confession of her selfe to be a Witch by promising to vndertake it The contrary is manifest by the Text verse 21. See thy handmaide hath obeyed thy voyce and I haue put my soule in thy hand and haue obeyed the word which thou saidst vnto me And thus is the doubt concerning the sufficiencie of testimonies and witnesse in case of Witch-craft satisfied It now remaineth as was promised and intended that we next view that light vnto the discouery of Witch-craft which artificiall coniecture probable reason and likely presumption doe afford since what sense and reason haue made manifest is already declared CHAP. XII That Witches and Witch-craft may be discouered by probable reason and presumption AS from things euident to sense and manifest to reason there issueth a certainety of vndoubted knowledge so in things that carry onely probabilitie diligence doth beget and produce verity and truth of opinion Hence it commeth to passe that he who truely knoweth and knowingly can distinguish and discerne the validitie nature difference and right vse of probabilities doth most seldome in his opinions mistake or erre Hence also it commeth to passe that according to seuerall measures and degrees of diligence study practice and exercise of iudging in probabilities men doe diuersly differ some excelling other in the merited stiles and attributes of subtiltie Policy Sagacity Exquisitenes It is true that in probabilitie is no perpetuall certainty notwithstanding he that warily and wisely weigheth it cannot in the vncertainty thereof but finde more certainty then in blinde and vnlikely casualtie then in rash attempts and prosecutions voide of counsell or likely reason For although sometimes those things which seeme most likely and probable doe happen to prooue false yet doth nature and reason teach and inioyne vs rather to giue credit thereto and experience doth manifest that the cause of deception therein for the most part doth consist in the weakenesse of mans iudging thereof aright For in iudging of probabilities are great oddes some things onely seeme probable to such as are wise learned expert subtill some vnto the most exquisite Iudges alone some to euery vulgar some to the choise and best sort of Vulgars and not vnto all and in these differences doth necessarily breede much error and mistaking Notwithstanding the vertue and force of probabilitie it selfe simply doth not deceiue or vsually faile but as it is diuersly and differently conceiued by men that oft prooueth false which seemed likely Vatem hunc perhibemus optimum saith Cicero qui bene conijciet that is we auouch and affirme that man to be the best Prophet or prognosticator of issues to come or happen who hath the power and skill of right and true coniecture which euer consisteth in the exquisite perpension of probable inducements What is among men more admired or more worthy to be admired then this art this skill this power Who doth not know what vse also what benefit doth arise thereby both vnto the true warrant and allowance of action and also so vnto the maintenance and iustification of right opinion in counsels and deliberation As in all other faculties and sciences the excellencie and necessitie thereof doth brightly shine so most apertly vnto common obseruation it doth prooue and manifest it selfe in the two seuerall professions of the Logician and the Oratour The Logician in his discrepations and questions concerning doubts and ambiguities by the diligence of subtill dispute from the light of probabilitie rectifieth the vnstable fluctuation of vnconstant opinion and produceth through mature disquisition and raciocination what is most safe most consonant with truth to hold affirme or be perswaded The Oratour in his coniecturall state or questions in his pleas of doubtfull and controuersed facts or rights wherein oft-times probabilitie and likelihood seeme to stand equall and vnpartiall vnto both parts notwithstanding by mature acute and seasonable pressing and vrging that which is most like most reasonable and consonant with right with law and equitie in the end doth bring into light and discouer what is most equall vpright and worthy to be credited or respected What euictions of truth and right what conuictions of guilt and errour doe dayly issue from hence common experience doth prooue and demonstrate Thus much briefely prefixed in generall concerning the necessitie light and truth of probabilities it now remaineth to consider the vse and power thereof likewise in our particular proposed subiect of Witch-craft which common sense doth not onely iustifie as in all other subiects but the word of vndoubted truth Almightie God in case of Idolatrie doth not onely publish and proclaime his detestation of that great sinne it selfe but therewith doth include whatsoeuer hath any probabilitie of respect or reference thereto whether in affection and inclination or in ceremonie or superstitious shew This is euident Deut. 18. verse 9. where he first forbiddeth his people so much as to imitate or doe after the manners of the Gentiles and afterward particulariseth their making their sonnes and daughters to passe thorow the fire Likewise Leuit. 19.27 28. where he forbiddeth as much as the cutting of his peoples heads or the corners of their heads round or 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. 16.21 where he forbiddeth so much as the planting of any groues of trees neere his Altar because it
perish and vanish being by the same rule and reason compelled vnto the golden tryall of sincere religion and affection The sole true and warranted way wherein vprightly men may walke herein before God and men hath beene in this Treatise formerly disquired and discoursed Therein intelligent Reader thou maist obserue two sorts of manifest Witches The one is offered vnto the outward sense in his apparent and palpable Sorcerous workes The other is made euident by plaine demonstration out of the sacred word of truth It hath euer preuailed with vulgar custome because most sensible of the most grosse harmes more open to sense to cast chiefely or for the most part the eye and common iealousie vpon the first kinde The other kinde because vsually lest noted of sense and therefore esteemed least harmefull to men is both in the iust protraction or production thereof vnto the barre of Iustice much more rare and seldome and also in common and vulgar obseruation is little or not at all considered Hence it proceedeth that most men doe doubtfully resolue thereof Yea some men admire a worth therein others esteeeme it of reasonable and commendable vse vnto the satisfaction of their curiosities in things secret and hidden from the knowledge of man But since Almighty God hath more specially as is in the former Treatise prooued both giuen most certaine and plaine indication and information of this kinde by the expressed fruites thereof and the necessary inference of familiarity and consultation with other Spirits then himselfe Isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination and his high detestation thereof it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof thereby to eschew and flye from it according vnto Gods expresse charge and command but it is the charge of Princes and Magistrates also to fulfill thereby the commanded execution of Gods holy wrath and vengeance vpon it for which pleasing seruice and sacrifice vnto him Almighty God hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise and commendation of those famous Princes who haue dedicated themselues vnto his will therein As it hath beene declared by what meanes Witches and Sorcerers in two kindes seuerally may be manifestly charged challenged and prooued as certaine and vndoubted Offendors so also how farre presumption probabilities or matter of iust suspition in both may blamelesly guide and conduct vpright aod equall inquisition hath beene briefely instanced From all which it is euident first that God in nature hath not shut vp in this subiect the common intrance and doore of iudging trying or deciding as equally as in other cases secondly that beside and beyond that way which God hath left open vnto sensible and reasonable progresse herein it must necessarily bee preposterous presumption to breake out or ouer-reach as also in steade of that plaine approoued and authentike walke for the tryalls of truth the iudgement and condemnation of others and the establishment of mens owne thoughts and mindes to seeke irreligious footing in the Labyrinth of amazing wonderments and reasonlesse traditions and experiments To walke in these waies is no better then to runne away from God in whom to trust though with some restraint and coertion of our longing vaine desires and satisfactions is truely farre more happy then out of the conduct of his allowance therein to inioy the fullest measure or ouerflow of all the most obsequious influencies of humane blisse If true religion and pietie could settle this consideration the common folly of misgouerned petulant inordinate and intemperate expatiations in this kinde would not onely in priuate men more vsually blush and be ashamed but a more euen straight and vninterrupted way being prepared thereby vnto iustice would vsually bring forth a much more happy issue then now is ordinary Thus farre the loue of truth which I haue euer carefully sought and studied hath offered violence vnto my priuate thoughts and meditations exposing them vnto the hazard of publike view As my labour is not lost vnto my selfe and my owne more confirmed satisfaction thereby so if there be therein any good vnto the common good I know good men will not for the thorne refuse the fruite for defect of elegance in stile or obscurity of worth in the Author quarrell with the matter it selfe FINIS Scalig. de Subtil Exercit 307. sect 22. b Omnis syllogismus vel regulatis recta ratiocinatio est vel demonstratiua vel dialectica Aristot lib. Analyt c Dialecticus syllogismus vel ratiocinatio ex propositionibus Dialecticis vel probabilibus licet non certa vt demonstratiuus syllogismus tamen vera indicia constituit ideoque est verarum opinionum fons Aristot ibid. d Hinc Syllogismi perfecti imperfecti ratio ex Aristot a Materiam Forman Priuationem * Quod non est secundum naturam non continetur a Scientia Arist Anal. poster * Genus morbi proximum cum parte affecta coniunctum consttuit morbi speciem * Angeli boni non possunt peccare confirmati per gratiam Angeli mali per malitiam obstinati non possunt bene velle Magist Sent. dist 7. lib. 2. * Boni Angeli difficile cōparent nec nisi summi Dei iussa capessunt Fernel de Abd. Rer. Caus lib. 1. ca. 11. * Inter maleficium merum Diaboli opus distinguitur Binssedius Explicat in praelud 5. Vt fiat maleficium haec tria concurrunt nempe Deus permittens Diaboli potestas hominis malefici voluntas libere consentiens Binsfeldius de confess Sagar b Tacitè inuocatur Daemon quoties quis contendit illud facere per causas nuturales quae nec virtute sua naturali neque ex diuina aut ecclesiastica possunt id facere Binsfeldius * Instrumentum diaboli Serpens Tremelius Iunius The Serpent did verily speake It was a true serpent not a shadow The diuell spake in the Serpent as the Angel in the Asse Dr. Willet * Iob. 1. ver 16 * Oracula edita sunt perpudenda pueltae Mornaeus de rerit Rel cap. 23. Ex Diodoro * Vide Platonem in Epinomide de viribus potestatibus Heroum quos Latini Lemures dixerunt De Geniis item diis daemonibus promis cue in coelo terra singulis mundi regionibus distributis vide in Politico Vide Platonem 4. de legibus Quos ibi Plato promiscue Daemones appellat Latini his nominibus qui busdam officiis distinxerunt * Vide Platonem in Epinomide de viribus potestatibus Heroum quos Latini Lemures dixerunt De Geniis item diis daemonibus promis cue in coelo terra singulis mundi regionibus distributis vide in Politico Vide Platonem 4. de legibus Quos ibi Plato promiscue Daemones appellat Latini his nominibus qui busdam officiis distinxerunt * Vide Platonem in Epinomide de viribus