not to know nor desire to know more then is allowed or needfull needfull not in our desires but Gods Decree Here then let me intreat reasonable men not too much as is vsuall to swell with indignation or to be puffed with impatience where God doth not apertly reueale plainely as they desire and thinke needfull the subtill engines and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers but soberly modestly and discreetly so farre forth be contented to pursue the tryall and iust way of their discouery as with sense with reason with Religion is iust and righteous knowing that whatsoeuer is beyond these lists is reasonlesse senselesse and impious For since God and Nature as is before said hath limited the scrutinie of all true Arts and Sciences all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense artificiall coniecture prudence Art Sagacitie and subtiltie of vnderstanding deriued from thence vnto that other barre or seate of Iustice can Witch-craft appeale or be brought It may be obiected the Art of Witch-craft being supernaturall and the practice thereof sustained by an extraordinary power that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and supernaturall Hereto is truely answered that since the nature and power of Spirits is vnknowne vnto man as all things supernaturall and can bee and is no otherwise knowne but by examining the workes issuing from thence and comparing them aright with that which is naturall because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature otherwise then obseruing how farre it exceedeth that which is according to Nature therefore I say the workes of the Diuell or Witches though sustained and produced by a supernaturall power yet can haue no other way for their detection by man but that which is ordinary vnto man and naturall and possible vnto man for that which is aboue or beyond his power or Nature is not his owne From hence must necessarily be concluded that there is no other ordinary way vnto man who knoweth or can know nothing but that is naturall vnto the discouerie of that is supernaturall but that way which is likewise naturall Although therefore the subiect of Witch-craft require a greater measure of knowledge to discerne that which is therein really and truely supernaturall from that which in nature oft times hath a very great likenesse and a deceiueable similitude therewith yet is the way vnto that knowledge the common high way which conducteth vnto all other knowledge whatsoeuer And that this also is the same way direction which the holy Scripture it selfe doeth intend for the discouery of witches and their sentensing is manifest Num. 39. 30. Deut. 17. 6. and 19. 15. Matth. 18. 16. Iohn 8. 17. 2. Corinth 13. 1. Hebr. 10. 28. In these named places it is required that no man bee iudged in matter of weight or death but by the testimony of two witnesses at the least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary tryall of Witch-craft then that which is common vnto all other detections of trueth and also that all detections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meant by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunarie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference
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 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 â—odies 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 ten pests 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 there of 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 vndeceined 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 inuifible Author because an immediate effect manifested to sense doth necessarily in nature prooue the immediate cause though hidden and vnknowne to sense That inuifible 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
stomake These things at any time happening are palpable and not obscure to any eye without difficulty offering themselues to plaine and open viewe These like accidents Beniuenius Wierus Codronchius and others also euen in in our time and countrey haue published to haue been seene by themselues Some other sicke persons haue in the time of the exacerbations of their fits spoken languages knowingly and vnderstandingly which in former time they did neuer knowe nor could afterward know againe as Fernelius a learned Physition and beyond exception worthy credit doth witnesse concerning a Sicke man knowne to himselfe Some Sicke men also haue reuealed and declared words gestures actions done in farre distant places euen in the very time and moment of their acting doing and vttering as I haue knowne my selfe in some and as is testified likewise to haue beene heard knowne and seene by diuers witnesses worthy credit in our country in diuers bewitched Sicke people As these examples are manifest to any beholder which shall at any time happen to view them so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious Physicion and all doe therefore certainely detect and prooue a supernaturall Author cause or vertue because they are manifest supernaturall effects Thus haue we pointed out briefely the detection of the bewitched Sicke both by learned Reason proper vnto the iudicious Physicion and also by common sense and reason in all men If men more at large please to exercise themselues in due consideration and proofe hereof they shall finde more certaine and sound satisfaction and fruit with the blessing and allowance of God then can issue out of the mouthes of Sorcerers and Witches which God hath cursed and disallowed and in whose hearts and mouthes the Diuell is oft a lying Spirit It hath been briefely and yet sufficiently herein proued that Almightie God hath giuen vnto Reason light whereby reasonable temperate and sober minds through circumspect care and diligence may see and behold whatsoeuer is truely possible or iust for man to know with the fauour and allowance of Gods grace in the detection and discouery of the bewitched Sicke Whosoeuer therefore shall contemne or neglect this light and shall aske counsell of Diuels and Witches the open and proclaimed enemies of God doe certainely relinquish their faith and trust in God their Creator and their patience and dependance vpon his prouidence And although it may sometimes fall out that prosperous issue doth seeme to follow the counsell of the Diuell yet doth it behooue men to be wary and not presume lest it prooue onely a sweete baite that by a sensible good the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt For certainly he who will rather be beholding vnto the Diuell for his life or health then chuse to die in the gracious and mercifull hand of God his Creator can neuer expect to participate any portion of saluation in him without extraordinary repentance Thus much concerning the reasonable discouery of the bewitched Sicke wherein leauing to enquire at Witches Sorcercers or impostors vpright men that loue or feare God or imbrace Religion or common reason may and ought confine and satisfie their iust desires CHAP. XI The production of the works of Witches and Sorcerers vnto the publique seate and censure of Iustice VVE haue hitherto considered how the workes of Diuels and Witches may be both manifest to Sense and euident to Reason They haue in their diuers kinds and different performances and manners distinctly beene instanced Besides those kinds which haue beene mentioned there may bee innumerable more among which are those who vndertake and are enquired at to reueale treasures hid goods lost or conueighed away the workes and guilt of other Witches good fortunes and euill fortunes in diuers affaires disseignes and attempts as also those who vndertake by inchantment to leade captiue the wils and minds of men vnto extraordinarie and vnreasonable desires or lusts hatred or loue vnto or against this or that person or this or that particular thing aboue or beyond the naturall power of resistence and the force and vsuall guidance of naturall reason in the ordinary course of mans will and nature but they are all included in the same generall kinde and common proofe of their diuellish impietie deriued from the word of God before alleadged vnanswerably and the true consequence of Reason from thence The difference that is in their diuers kinds doth onely arise from their seuerall subiects manners ceremonies and rites according to their seuerall differing contracts with the Diuell some vsing in their workes reuelations or oraculous answeres of the demand of resorting people in one manner fashion ceremonie gesture and rite some in another and some in none at all certaine or vnchangeable Concerning these ceremonies with their seuerall contracts and the manners thereof I will not write partly because in this place not much materiall partly because they are difficult to detect except by the Witches owne free confession which happeneth very rare and seldome partly because they tend more to the satisfaction of curiositie then of vse and therefore are not without some danger published It hath now beene manifest by the word and mouth of God vnto the reason of man how a Witch or Sorcerer may euidently appeare vnto right Reason namely by his voluntary vndertaking to bee enquired at for knowledge and reuelation of such things as are hidden by God from all knowledge of men and are solely and properly in the knowledge of Spirits as hath beene by learned Authors and by reason declared The reuelation being found supernaturall doth discouer the supernaturall Agent or Author the Diuell whose proper act whatsoeuer man doeth vndertake in part or in whole must necessarily buy or borrow from him and thereby be conuinced vndoubtedly of contract with him We haue produced diuers sorts of noted Practisers likewise of this inhibited contract both in the holy Scripture expressely nominated and also by their ordinarie common custome herein obserued in seuerall kindes Concerning them all we will conclude as a corallary vnto all that went before with the testimonie and confirmation of Lucius Apuleius that famous expert learned Magician in his booke de Aureo Asino from his long proofe and acquaintance with the Diuell Daemones saith hee praesident Auguriis Aruspiciis oraculis Magorum miraculis that is the Diuels are chiefe presidents haue chiefe power or authoritie are chiefe Maisters Guides or Rulers ouer Diuination or reuelation by the signes taken in flying of fowles of diuination by inspection of the entralls of beasts of Oracles and of all the miracles or miraculous workes of Magicians They that will not beleeue the holy Scripture nor the testimony of so many men and ages that the Diuell is the sole Author of vaine miraculous reuelations diuinations and workes let them credit the Magician his owne mouth As we haue hitherto viewed how Witch-craft and
circumstances doe truely and really occurre or most of them or the most materiall amongst them with an apparant vncontrouled precedent euidence of an vndoubted act of Sorcery and are not indirectly wrested or guilefully extorted but directly proued fairely produced and vrged what man inioying his common sense or reason can be ignorant what a large scope and faire fielde they doe yeeld to sent to trace and chace the most hidden and secret guilt of Witches whatsoeuer out of their vtmost shifting most close couerts and subtill concealements I doe not affirme circumstances and presumptions simply in themselues sufficient to prooue or condemne a Witch but what reasonable man will or can doubt or deny where first a manifest worke of Sorcery is with true iudgement discerned and knowne certainely perpetrate that the former circumstances and presumptions pointing vnto a particular doe giue sufficient warrant reason and matter of calling that particular into question of inioyning and vrging him vnto his purgation and iustification from those euill apparances whereby through the differencies iarres contrarieties and contradictions of the false faces and vizards of seeming truth because identity and vnity is properly and solely found with truth it selfe inuiolable and the saâ—e guiltinesse is oft vnable to finde a couert to hid it selfe but rubbed or galled vnto the quicke doth breake out and issue forth in his owne perfect and vndeceiuing liknesse It may be obiected that it doth commonly fall out and is so oft scene that the hearts of Witches are by the Diuell so possessed so hardned and sealed vp against all touch either of any conscience or the least sparke of the affections of men left in them that there is no possibility or hope of any preualence by the pressing of any presumptions or circumstances which they for the most part will answere with wilfull and peruerse silence This is and may be sometimes true yet is no sufficient reason why due proofe and tryall should not alwayes diligently be made herein since first experience it selfe doth witnesse a manifest benefite thereby secondly the like reasonable course and practice is knowne both vsuall fruitfull and effectuall in all other disquisitions and inquisitions whatsoeuer and thirdly the Diuell himselfe the Witches and Sorcerers great and graund Master though of farre fewer words then Witches as seldome speaking at all and abounding with farre more subtiltie and cunning yet is he not able by all his art of cunning alwayes to hide his owne workes but by presumptions and circumstances wise and vnderstanding hearts doe oft discerne and discouer them as is by dayly experience seene and testified and is confirmed by the proofe which all holy and godly men haue euer had thereof And to this purpose and for this cause the holy Scripture doth require Gods chosen children to sift and try the Spirits whether they be of God or no that is whether they be of his holy spirit or of the euill spirit which is the Diuell Although therefore God for his owne secret decree or purpose doe permit the Diuell sometimes to hide and shadow the guilt of his associates Witches and Sorcerers from the sight or deprehension of man and thereby sometimes frustrate mans iust endeuour and duty of their discouery yet doth he not totally or altogether herein subiect or captiuate or abridge mans power or possibility of preualence euen against all the power and force of Diuels as oft-times our dullest senses cannot choose but witnesse Could the Diuell or their owne craft whatsoeuer deliuer the Sorcerers from destruction out of the hands of Saul who iustly destroyed them all out of the land of Israel 1. Sam. 18. verse 9. or out of the hands of Iosias who according to lawe tooke away or abolished all that had familiar Spirits and Southsayers 2. Kings chap. 23. verse 24 The extirpation of these Southsayers by those Princes was commended of God and by his Lawe commanded Leuit. 20. 27. The same Lawe of God commaundeth that no man be iudged or put to death but by the mouth of two witnesses from whence it is necessarily collected that the workes of Sorcery are not alwayes hidden but oft-times so open that they may be manifestly noted otherwise how could they be testified which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund Neither is this Lawe of God any thing discrepant from the common equity of all lawes or from reason it selfe first for that many workes of Sorcery doe immediately in their first view manifest themselues to the sense as is euident by the miraculous workes of the Enchaunters of Egypt practised in the sight of Pharaoh King of Egypt Secondly for that many workes are apparent manifestly to Reason in which though the sense cannot immediately discerne or take notice of their quality and authour yet by necessary inference and euidence of reason they are certainly and demonstratiuely prooued to issue from the power and force of Spirits and Diuels as hath beene formerly declared concerning both workes and also diuinations prophecies and reuelations hidden from all curiosity and possibility of man Thirdly for that circumstances and presumptions doe with good and likely reason call into question and iustly charge with suspicion as hath beene instanced concerning the performers and practisers of ceremonious rites superstitious gestures actions and manners vsuall vnto Witches and Sorcerers Since then as is before prooued Almighty God doth inioyne a necessity of testimonies vnto all condemnations and iudgements of death whatsoeuer and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified either to sense or reason or both it followeth as a necessary conclusion vnto all that hath bin said that from things either manifest to sense or euident to reason issueth wholly and solely not onely the reasonable and likely way of detection of Witches but the very true way by God himselfe in all true reason intended and commanded And from this way it is both by multitudes of examples by experience and reason manifest that neither Witches nor the Diuell himselfe is altogether able to hide or defend their guilt Diligence therefore herein duely and carefully exercising it selfe certainely shall not not can prooue the Lawe of God vaine nor the owne endeuour frustrate or voide although haply difficulties and impediments may somtimes interrupt as in all other cases and affaires is vsuall Thus hath beene made manifest how Witch-craft is discouerable by sense and euident by reason likewise that it is no more inscrutable or hidden from detection in the inquisition thereof by signes of presumption probable and likely coniecture or suspicion then all other intricate or hidden subiects or obiects of the vnderstanding whatsoeuer For although presumptions are alone no sufficient proofe yet doe they yeeld matter and occasion of diligent and iudicious inquisition which is the reasonable way and due method of vpright proceeding and the common hopefull and warranted path vnto all detections in all other cases of doubt and difficulty
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 fits 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 THE TRIALL OF WITCH-CRAFT Shewing the true and right Methode of the Discouerie CHAP. I. Of naturall knowledge and how it is solely acquired either by Sense or Reason or by artificiall and prudent coniectation AS there is one onely Infinite which hath created all things finite so is there one onely finite most neerely like vnto that Infinite which is wisedome and knowledge in men Angels The knowledge which is giuen to Angels is only known to God Angels The knowledge which is giuen to man is knowne by man limited measured and confined It is therefore by the most wise Philosophers and fathers of former times the Sages of later times and ages agreed by a generall consent harmony of the same truth that all things which are allotted man to know or vnderstand are by two waies or instruments solely to be atchiued or hoped The first of these is the inward vnderstanding the second is the outward sense The vnderstanding hath knowledge diuers waies First immediatly by an inbred Idea vn derstanding of certaine generall notions common vnto all men and in them and with them borne This though intellectuall may bee in some sort assimulated vnto that naturall instinct in bruit creatures by which when they come first into the world yet immediately by the direction of Nature they refuse and flie from that which is euill and harmefull and seeke and know that which is needfull vnto their life and preseruation Secondly the vnderstanding hath knowledge by ratiociation by the discourse and vse of reason By this ratiocination we doe in many things gaine a certainety of knowledge in other some a probability and likelihood onely of certainety yet oft-times in a very great neerenesse and affinitie with certaintie Knowledge likewise commeth by the outward senses which doe certainely and vndoubtedly informe the vnderstanding concerning their seuerall proper obiects where the facultie is sound and the instruments of sense and the outward meanes of conueyance are rightly disposed Among these fiue senses the sight and hearing the eye and eare are the most excellent and chiefe wayes of multiplication and increase of naturall knowledge Besides these waves of knowledge namely the inward and the outward sense there neuer was nor euer can be enumeration of any other For this cause the Philosophers haue diuided all things that are incident vnto mankinde to know or vnderstand either vnto such things as immediatly in their very first thought or mention do proue themselues at the first consideration or sight are euident vnto all men or such as are directly inferred and necessarily proued by other propositions or such as by prudent ghesse onely and likely coniecture giue a faire probability of truth and certainty Such things as immediatly proue themselues and are vndoubted in their first view are subiect either to the sense onely or vnto the vnderstanding onely Such things as are only proper to the sense and thereto immediatly and properly subiect are things seene heard touched tasted smelt as colours figures lineaments sounds musike hardnesse softnes drines moisture roughnesse smoothnesse sowre sweete diuersity of odours and the like in which without the vse of the fiue senses men cannot be sensible or know any thing in this inferiour world vnder the heauens Such things as are subiect vnto the vnderstanding onely and not vnto the sense and immediatly proue themselues are generall notions and receptions inseparably fixed in the vnderstanding of all men Of this kind are these positions in Philosophie All things that are made haue their matter out of which they were made haue their speciall formes and difference by which they are a part that they are and lastly to that being which they are are risen from that which they were not Likewise these positions in Logicke
of knowledge in Spirits beyond the power and nature of man so may be said from the same reason of the difference of the workes of spirits farre inlarging and extending their vertue and power beyond the power and force of men The workes of men are confined within the power and nature of these sublunarie bodies vnto which they are annexed and tyed The workes of Spirits are limited to no corporall substance or body but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world as the Diuell doth witnesse of himselfe Iob 1. verse 7. and are not tied vnto any particular place but rule generally therin and in all places by the permission of God as is euident Eph. 2. ver 2. where the Diuell is called the Prince that ruleth in the ayre euen the Spirit that now worketh in the children of disobedience and likewise Ephes 6. verse 12. where he is called the Prince of darknesse of this world From these vndoubted grounds it is necessarily inferred that both all knowledge exceeding the knowledge of man must needs issue from the knowledge of Spirits and also that all workes exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirits It may now be demaunded how the workes of good Spirits shall be knowne and distinguished from the workes of euill Spirits and diuels since both their workes proceede from the same nature substance and spirituall essence common vnto them both This shall appeare by the consideration of the orders and sorts of good Spirits expressed in holy Scripture and their properties besides which all other are necessarily euill and therefore diuels like vnto whom likewise by iust consequent must be their workes the one reciprocally discouering the other All good Spirits are either Angels and Messengers of God specially sent with his holy embassage to speciall holy men for speciall holy ends as was the Seraphinsent vnto Isaiah the 6. Chapter verse 6. and as were the Angels vnto the Shepheards when our Sauiour was borne or as were the Angels which were sent vnto the Patriarches of olde or els tutelar Angels ordinarily commanded to guide protect and defend the Elect and chosen children of God as is manifest both by the testimony of our Sauiour Math. 18. verse 10. See that you despise not saith our blessed Sauiour one of these little ones For I say vnto you that in heauen their Angels alway behold the face of my Father which is in heauen And by that Text also Heb. 1. vers 14. Are they not all ministring Spirits saith the Apostle speaking of Angels sent forth to minister for their sakes who shall be heires of saluation Beside these orders of good and holy Spirits neither hath the holy Scripture neither hath the light of reason or nature or obseruation knowne or discouered any other All the workes likewise and employments of these good Spirits are all and euer obserued to be like themselues holy good freely seruing and ministring vnto the expresse will knowne and vndoubted pleasure of Almighty God as is certainly confirmed Psal 103. verse 20. Praise ye the Lord saith the Psalmist ye his Angels that excell in power that doe his commandements in obeying the voyce of his word All workes therefore or effects issuing from Spirits that cannot bee proued and manifested to be first commanded by God secondly tending solely to the execution of his will and thirdly are not contained in one of the foure first mentioned offices and administrations of Spirits they are all certainely and assuredly to be suspected as workes of diuels and euill spirits whom God doth permit as saith S. Augustine in his 3. Booke de Trinitate to bring to passe such workes of theirs partly to deceiue those wicked which God in iudgement hath giuen ouer to be deceiued of diuels partly to quicken and stirre vp the godly and holy man and to trie and proue him thereby as hee did his faithfull seruant Iob. Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels it is very profitable necessary and pertinent that we consider their kinds which are two The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse without any reference or respect to any contract or couenant with man The second kinde is of such transcendent workes as are done with a respect or reference vnto some contract or couenant with man In the first the diuell is solely an Agent for himselfe without the consent or knowledge of man In the second the supernaturall and transcendent workes are truly essentially and immediately from the diuell also because out of the reach or power of any command of man simply yet therein man hath a property and interest by couenant and contract and deriuation thereof from the diuell which is truely and solely Sorcerie and Witch-craft for since supernaturall workes are onely proper to a Spirit and aboue the nature and power of man they cannot truely and properly bee esteemed his and therefore it is not the supernaturall work it selfe but mans contract and combination therein with the diuell his consent a and allowance thereof that doth make it his and him a Witch a Sorcerer which is a contracter with the diuell Now let vs proceed to consider how these supernaturall workes in the former seuerall kinds are or may be detected some by Reason some by Sense wherein I intreat he Reader to vnderstand supernaturall workes or acts not as absolutely or simply aboue nature in generall since nothing created can so be but respectiuely aboue nature or in respect of this or that particular nature CHAP. V. The workes of the Diuell by himselfe solely wrought without the association of man IT is not destitute of easie proofe that there are many supernaturall workes of the diuell manifest to sense wherein man doth not participate in knowledge contract or consent with him Did not the Diuell in the body of a Serpent miraculously reason dispute speake and conferre with Eua Gen. 3 Was not his speach and voice vndoubtedly manifestly perceptibly and truly heard and sounding in her eares There then was no man as yet borne that could combine with the diuell in this supernaturall worke or that could then be found a Witch Likewise was not the Diuels carriage of the body of our Sauiour and setting it vpon a pinacle of the Temple manifest to the eye Was not the fire which the diuell brought done from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Iobs sheepe truly visible The Messenger escaping to bring the tydings doth witnesse it Was not the power of the diuell seene at such time as in the Gospell he carried whole herds of swine headlong into the Sea Was not the Diuell seene to rend and teare the bodies of men by him possessed in an extraordinary
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 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 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 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 whatsoever 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 head long 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
creature of God yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator thereby to magnifie deifie and equall himselfe vnto God in vnbeleeuing and seduced hearts Since I say this is his property how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell so liuely resembled thereto from the true miracles and truly miraculous workes of God that thereby with more facility and lesse confusion industrious mindes may discouer the proper workes and acts of the Diuell and his associates Enchaunters Witches and Sorcerers First the true miracles of God being transcendent aboue all created power and the immediate effects only of a creating vertue Almighty God for his sole good will and pleasure doth vsually and euer dispense by the hands and through the administration of holy men Prophets and Apostles manifestly called of God Secondly the end and scope of Gods miracles directly and mainely ayme and are bent at the glory of God and the benefit of his people not vnto any priuate end any particular vaine end tending to satisfaction of priuate lusts and curiositie For this cause the holy Apostles vsed the gift of miracles not vnto any other ends then vnto the confirmation of that holy Gospel which they preached and published from God neither did they therein ascribe ought vnto their own praise or glory but solely vnto the praise and glory of God and the good of his Church That this was their true end and ought to be the scope and end of all that receiue the power of miracles from God Saint Paul doth witnesse and teach 1. Cor. chap. 12. verse 4 5 6 7. Now there are saith he diuersities of gifts but the same Spirit and there are diuersities of administrations but the same Lord and there are diuersities of operations but God is the same which worketh all in all But the manifestation of the Spirit is giuen to euery man to profit withall It is from hence manifest that if any miracles proceede from God as Author they are dispensed by men sanctified by God and who can and are able to prooue and iustifie their warrant from God as also that these men of God doe solely professe and bend them vnto the glory of God and the weale of his Church This then is the square and infallible rule by which all miracles doe stand or fall and are approoued either to be of God or conuinced to be of Diuels Let vs then conclude this point with that excellent and diuine saying of Theophilact vpon the 9. chap. of S. Luke Praedicatio miraculis miracula praedicatione sanciuntur Multi enim saepe miracula ediderunt per Daemones sed eorum doctrina non erat sana quamobrem eorum miracula non extiterunt a Deo That is thê 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 sound 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
that a partie confessing himself doth truly know what the Law doth take define that offence to be which he doth assume vnto himselfe For by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the Law where he that truly vnderstandeth the Law is able to informe him the contrary and for this cause the law it selfe doth giue leaue to consult with the Lawyer and with such as professe and are skilfull in the Law Diuines likewise generally acknowledge and grant that there is a mistaking an ignorantly and a falsely accusing conscience or guilt as well as a conscience iustly iudging and accusing And for this cause many a man may take himselfe to be a Theefe a Witch or other offender who doth not truly or rightly konw what Theft in his owne case or some other points is or what Witch-craft or some other offences either truly in themselues are or by the Law are vnderstood being in some cases not knowen or agreed among Lawyers themselues It is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know and therefore also is it as vniust to admit such an accusation against himselfe Thirdly in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued or at least by due circumstances and presumptions iustly suspected or questioned I doe hence conclude demonstratiuely that if a supposed Witch be not first found capable of reason and free from dotage with age or yeeres or sicknesse and doe not also know what Witch-craft or a Witch is and thirdly if the Witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued or at lest questioned the meere accusation of such a supposed Witch against her selfe without the former considerations is not simply or alone sufficient to conuince or condemne her neither is such an accusation truly or properly to be tearmed a confession And thus we haue made euident by this instance of the supposed Witches markes how the learned Physition possessing true Art and learning is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature and the wonders aboue nature The wonders in nature are such diseases as in their strange shape and likenesse doe counterfeit such maladies as are induced by the Diuell or by Witch-craft Wonders aboue nature are such diseases wherein the finger of the Diuell is indeede and really discouered Concerning the first kinde as here so formerly in a former Manuell I haue briefely deliuered both some of their generall descriptions denyed by no man that in ancient time was or at this time is a iudicious and learned Physician as also diuers of their particular Histories in the persons of some sicke men knowne vnto my selfe Of the second it is here needlesse to propound any more particulars then those aboue mentioned which I esteeme for the generall illustration sufficient In true and right decision and distinction of the one from the other multiplicitie of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error and illusion in their deceiueable likenesses whereby the Diuell for his owne aduantage and the perdition of seduced and beguiled men doth sometimes cunningly hide his owne workes and the diuellish practises of Witches and Sorcerers from their due detection and punishment sometimes to insnare the guiltlesse and innocent doth iugglingly seeme to doe those things which Nature doth iustly challenge not as his but as her owne in iust ballance weighed It is most certaine that the Diuell cannot possibly mixe himselfe or his power with any inferiour nature substance or body but the alteration by the coniunction of so farre discrepant natures in the vnchangeable decree of the vniuersall nature of all things necessarily and vnauoidably produced must needs witnesse and manifestly detect it in the great and mighty oddes This is very euident and apparent in all the supernaturall workes of the Diuell before mentioned in the generall discourse of this small Treatise or worke whether such as were declared manifest to sense or such as were euident to reason whether such as were effected by the Diuell himselfe with the consent or contract of a Sorcerer or Witch or such as were without their knowledge societie or contract performed by himselfe All those supernaturall workes of both these kinds were therefore knowne to be supernaturall because they were aboue and beyond any cause in sublunary nature The like the learned Physician may certainly conclude concerning diseases inflicted or mooued by the Diuell For it is impossible that the finger or power of the Diuell should be in any maladie but such a cause must needs produce some effect like it selfe where true and iudicious discerning is able to finde the infallible certaine and vndeceiued stampe of difference Thus farre hath bin briefely declared how the Physician properly and by himselfe doth alone enter into the due consideration and examination of diseases where is iust occasion of question whether naturally or supernaturally inferred How vnfit it is here to admit euery idiot for a Physician or Counsellor as is too common both in these and all other affaires of health let wise men iudge Certainely from hence it commeth to passe that most men for euer liue in perpetuall confusion of their thoughts in these cases and as a iust iudgement of God against their carelesse search and neglect of learned and warranted true counsel all certainety and truth herein doth still fly farre from them For as in these ambiguities is requisite and necessary a learned iudicious and prudent Physician so is it as necessary that he finde those that neede herein aduice truely and constantly obedient vnto good reason temperate and discreete not mutable vpon euery vaine and idle proiect to start away and to bee transported from a reasonable iust discreete proceeding vnto vncertaine vaine and Empiricall tryals since wisdome knowledge and truth are neuer truely found but onely of those that with diligence patience and perseuerance search and seeke them out It remaineth now to come vnto the second way of detection of the bewitched sicke which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe as the first vnto the learned Physician alone As of the first some few examples haue been propounded so of the latter let vs also viewe other some In the time of their puroxismes or fits some diseased persons haue beene seene to vomit crooked iron coales brimstone nailes needles pinnes lumps of lead waxe hayre strawe and the like in such quantity figure fashion and proportion as could neuer possibly passe downe or arise vp thorow the naturall narrownesse of the throat or be contained in the vnproportionable small capacity naturall susceptibility and position of the
very feelingly as it were thinke himselfe in many actions and employments yet when hee awaked from sleepe his 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 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
whatsoeuer wherein I see no cause or reason why iudicious wary and wise practise and proofe weighing and pressing circumstances into the bone and marrow should not equally in case of Witch-craft as in all other cases of iudgement and inquisitions though not euer because that exceedes the nature of presumption equally I say and as oft should not confound the guilty and chase and winde out as faire an issue Certainely if men would more industriously exercise their sharper wits exquisite sense and awaked iudgements according vnto the former reasonable religious and iudicious wayes exempt from the burthen and incumbrance of blinde superstitions traditionary and imaginary inuentions and customes no doubt but experience would yeeld and bring forth in short time a much more rich increase of satisfaction and more happy detection in iudiciall proceedings It is true that in the case of Witch-craft many things are very difficult hidden and infolded in mists and clouds ouershadowing our reason and best vnderstanding Notwithstanding why should men be more impatient or deiected that in matters of Witch-craft many things are oft hidden from our knowledge and discouery when the same darkenesse obscurity difficulty and doubtfulnesse is a thing ordinary in many other subiects beside as necessary vnto vs and concerning which it may be no lesse truely said that in this life of mortality much more is that which is vnknowne then that which is knowne and reuealed vnto vs. Hence is that ancient saying of the Philosopher Hoc tantum scio quòd nihil scio that is so few are those things which are demonstratiuely truely and certainely knowne that they are nothing in comparison of the infinite number and multitude of such things as are either onely probable or obscure or inscrutable For to deny that God hath giuen vnto man a great measure of knowledge in many things were not onely grosse darknesse and blindnesse but great ingratitude yea impiety Neuerthelesse it were also as great fatuity not to see or acknowledge that God hath mixed this knowledge with much intricate difficulty and ambiguity which notwithstanding he doth in his wisedome more or lesse reueale distribute and dispense in seuerall measures vnto seuerall men according to their seuerall cares studies indefatigable paines and more industrious indeauour in seeking and inquiring it in defect whereof more commonly then either in Gods decreed restraint or natures abnuence mens desires and labours are so often annihilate CHAP. XIII The confutation of diuers erroneous wayes vnto the discouery of Witches vnlgarly receiued and approoued AS true religion doth truely teach the true worship of God in that true manner which he requireth and commandeth so superstition in an vnapt measure or manner doth offer vp and sacrifice her vaine foolish zeale or feare Vnto her therefore her sacrifice thus doth Almighty God reply Who required this at your hands I hate and abhorre your Sabboths and your new Moones Isa 12. 13. The heathen Oratour could say Religio continetur cultu pio Deorum True religion consisteth in the holy and true worship of God Vnto the aduancing of the worship of the true God the extirpation of Witches and Witch-craft because it is the most abominable kinde of Idolatry is a speciall seruice and acceptable duty vnto God expressely commanded by himselfe Deut. 17. 3 4. 5. In the performance therefore of this worship as it is solely and truely religious to seeke their extermination by those meanes and in that manner which Almightie God doth approue and allow so with misgouerned zeale or feare in the ignorance or neglect of the right manner or way inconsiderately to follow vnwarranted pathes thereto is plaine Superstition Iulius Scaliger in his third booke of Poetrie thus describeth very liuely the nature of Superstition Superstitio satisfacit ad notandum eum habitum quo metuimus aut Deum sine ratione aut ei opera attribuimus quae opera ne cogitauit quidem vnquam ille that is this word Superstition doth serue to set forth such an habit or disposition of minde wherein wee worship or so feare God as is voide of cause or reason or vnto our owne hurt or damage we attribute vnto God as of God those workes or things which Almighty God himselfe neuer thought or intended The word which the Greekes vse for Superstition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta absurda diuinae potentiae formido that is an absurd and ill-aduised feare or worship of God which certainely is there where he neither requireth it nor is true cause or reason either of such worship or in such sort or manner In this speciall part therefore of the worship and feare of God namely in the discouery of Witch-craft and Sorcery as wee haue before laboured to finde out those waies which are lawfull iustifiable and allowed so let vs now briefely display the folly and vanity of erroneous and blind pathes pointing deceitfully thereto that we seeke not superstitiously to serue God in our inioyned and commanded duties of the discoueries of Witches with our owne vanities or follies rash inuentions or deuices but in reasonable iust discreete and religious proceeding which is onely and solely acceptable with God In former ages and times haue been published by diuers writers many ridiculous traditions herein so vaiâ—e and so farre vnworthy any serious confutation that they scarce deserue so much as bare mention Of this sort are the imagined profligations of the fits of the bewitched by beholding the face of a Priest by being touched by hallowed ointments or liniments by the vertue of exorcisation of incense of odours of certaine mumbled sacred or misticall words I will therefore omit these as by time it selfe worne exolete found worthlesse and almost of later writers left namelesse and will onely oppose and examine such later experiments as doe in our time and country most preuaile in esteeme CHAP. XIIII The casting of Witches into the water Scratching Beating Pinching and drawing of blood of Witches IT is vulgarly credited that the casting of supposed Witches bound into the water and the water refusing or not suffering them to sinke within her bosome or bowels is an infallible detection that such are Witches If this experiment be true then must it necessarily so be either as a thing ordinary or as a thing extraordinary because nothing can happen or fall out that is not limited within this circuit or compasse That which is ordinary is naturall as likewise that which is natural is ordinary Aristotle in the second of his Ethickes saith of that which is naturall quod aliter non assurscit that is ordinarily it is not otherwise then euer the same From whence it doth follow by good consequent that whatsoeuer is ordinary must be naturall because it keepeth the same course and order which is the property of nature For this cause Scaliger in his booke de subtilitate saith Natura est ordinaria Dei potestas that is nature is the ordinary power of God in the ordinary course
detection of Witches and Witch-craft beene in some few of their particulars generally vnmasked There are and may bee 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 offense 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 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 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 expresle 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 and 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 The Errata BY the Authors distance and remotenesse from the presse and by the vnauoidable countermaund of his presence thorow the then indesinent vrgence of his calling fixing him else-where these errours following before they could be knowne vnto him had ouer-runne his power of their reuocation Of those errours which common sense and euery vulgar scholership may easily and tacitly vnto it selfe in reading rectifie he he doth ease the Reader in this place namely of slight take orthographics of some senselesse discontinuations of requisite continuations of some syllables words lines and sentencies the legges and feete of some verses out of Poets cited beyond their due measure line and length extended within the prose the dislocating of some commaes prickes and full points Those errours only which doe more materially exact their reformation for that they doe manifestly hood-winke the sense and ouer-cloude the cleeâ—er sight and vnderstanding he hath hither summoned In the subscription of the Dedicatorie Epistle vnto the Iudges in the first Edition reade dutious for deuotious In the Prisâ—ters preface vnto the Reader in the second edition Chap. 7. fig. 4. and thence line 4 reade to be esteemed Watches not to be esteemed Witches Page 12. line 13. reade in for is page 13. line 9. reade likewise when for likewise page 13. line 18. adde as much incourage page 26. line 25. reade from the Diuell also for from the Diuels alâ—o page 42. line 33. reade enumeration page 43. line 12. read for any man page 43. line 26. reade For he that is page 45. line 12. reade abiect for obiect pag. 40. line 2. reade or pretence pag. 51 line 32. reade from the Friets pag 52. line 33. reade aerem for verem pag. 2. line 33. read confessionibus for confessio and responsa for response page 60. line 32. and 33. reade and Church and betweene for Church And betweene page 61. line 1. reade at ceremonies a comma not a full poâ—nt and which not Which page 62. line 25 reade conniue for conuince pag. 66. line 24. reade in Physike for curation not in Physike For curation pag 68. line the last reade of an infinite page 74. line 8. reade were for where pag. 76. line 6. reade Practisers pag. 79. line 26. reade nature The impossibilitie pag. 88. line 5. reade effected for affected pag 88. line 4. reade mediately for immediately pag. 90. line 8. reade nature Whether p.
Witches may bee first by sense manifestly detected secondly by reason euidently conuicted so let vs now consider how they may bee both produced vnto the barre of Iustice and bee arraigned and condemned of manifest high Treason against Almighty God and of combination with his open and professed enemy the Diuell Concerning the first since it chiefely consisteth in that which is manifest vnto the outward sense if the witnesses of the manifest magicall and supernaturall act be substantiall sufficient able to iudge free from exception of malice partialitie distraction folly and if by conference counsell with learned men religiously and industriously exercised in iudging in those affaires there bee iustly deemed no deception of sense mistaking of reason or imagination I see no true cause why it should deserue an Ignoramus or not bee reputed a true Bill worthy to bee inquired as a case fit and mature for the same due triall which Iustice Law and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie although it is likely to prooue a rare plea or cause because in reason not too frequently to bee found and farre lesse in it selfe common or vsuall then is vulgarly reputed It might notwithstanding haply bee more oft detected if more diligently according to reason inquired The second kinde of Witch by euidence of reason discouered is farre more frequent then the first as appeareth by the varietie and multitude of names which it hath branded vpon it and the diuersitie of kindes and fashions which it hath put on It is likewise more easily detected and prooued A supernaturall reuelation being first made truely manifest lest preposterously wee haply call a surmised or falsely suspected offender into question before any offence be apparent or knowne which is an vniust iniury and worthy of rebuke and shame with God and iust men a supernaturall reuelation I say being manifest any mans guilty contract therein is prooued by his vndertaking to bee enquired at therein That vndertaking likwise is easily knowne discouered by those that haue inquired The foundation of this way of inuestigation of this Witch or Sorcerer is the Word of God it selfe before recited and iust and true reason built thereupon cannot fall or be shaken Thus hauing brought these prisoners to the Barre I there arrest any farther progresse and leaue them to Iustice to the decree and sentence of the reuerend graue and learned Iudge and so proceede to the third promised way of inuestigation and inquisition of Witches and Sorcerers according to likely presumption probable and artificiall coniecture But before wee arriue vpon that point it is necessarie that first a materiall obiection bee satisfied That is in the forementioned Iudgement of supernaturall workes of Sorcery manifest to sense how can any true testimony or witnesse be required or expected since doubt is made whether really or truely or delusorily and in seeming onely many or most things of that kinde are seene or heard Hereto is answered As a true substance is seene not of it selfe simply but in and by the outward true signe shape proportion colours and dimension inherent therein and inseparable there-from so the true likenesse resemblance and pourtraiture of that substance when separated from that substance is as truely and as really seene Therefore experience doeth shew vs that the same eye which saw the shape proportion and figure together with the true substance doeth as perfectly both see and know it when it is separated from the substance by the Art of the Painter As in the true miracles of God wrought by the hand of his seruant Moses the true and vndoubted substance of a truely created Serpent was seene when it was changed from a rodde by the outward proper and inherent shape so as truely was an outward pourtraiture and likenesse of Serpents seene in the false miracle of the seeming transmutation of the Sorcerers roddes For how could religion or reason condemne those miracles of the Diuell for illusions if the liuely resemblance of miracles appearing manifestly vnto the eye had not thereby made them knowne For an example or illustration how is a iuggling deceit knowne but by the eye The sight is said to bee deceiued therein Therefore it doeth see that which doeth deceiue Reason likewise comparing that which was seene with that which is not seene that is the counterfait with the true substance doeth prooue the counterfait the present obiect of the sight The same eyes therefore that saw in the true miracles of Moses the substance of a Serpent by the true inseparable inherent shape saw likewise the true image and picture of a Serpent in the false and seeming miracles of the Enchaunters of Egypt The testimony of the presentation of both vnto the eye is as true as trueth it selfe because the Word of trueth hath said it That the Diuell is as powerfull as the most excellent Painter to represent any the most true and liuely likenesse of any creature is in reason cleare and hath beene also before prooued Therefore a true testimonie may bee truely giuen and iustly accepted or taken of a liuely shape figure likenesse or proportion really presented by the Art of the Diuell vnto the eye All the doubt then remaining is to put a true difference betweene that which our imagination doeth represent vnto vs from within the braine and that which wee see without by the outward sense This difference will best appeare by an example Fernelius in his first booke cap. 11. de Abd. rer caus doeth make mention of a man who by the force of charmes would coniure into a looking glasse certaine shapes or visions which there would either by writing or by liuely presentations so perfectly expresse and satisfie whatsoeuer hee did demaund or commaund vnto them that easily and readily it might bee distinguished and knowne by standers by This Fernelius doeth report that hee saw himselfe What shall wee say herein Was this Diuelish practise a thing doubtfull Was it not manifest to many eyes diuersitie of beholders and the iudicious view of a learned and discerning sight The like Franciscus Picus Miraudula reporteth videlicet that a famous Magician of Italy in his time did keepe the skull of a dead man out of which the Diuell did deliuer answeres vnto men enquiring when the Wizard had first vttered certaine words and had turned the skull toward the Sunne These things being palpably seene could not bee meere imagination Those things which are meerely in imagination with those men whom diseases depriue not of their sense or reason are by right reason and true sense after a short time of their preualence easily detected to be imaginary but those things which are truely really and certainely seene remaine the same for euer after in their due reception of sense with vndoubted and vnchanged allowance of reason Hence it is that a man in a sleepe or dreame though for a short space hee doeth oft times verily really and