least Witch-craft therefore being a matter both of weight and death cannot according vnto Gods word bee iudged but by testimony of witnesses whatsoeuer is witnessed must necessarily bee subiect to sense since no man can witnesse ought whereof there is not sense From hence then it is ineuitably concluded that the workes of Witches are no other way to bee discerned or iudged but by the common way of discouery by deedes and workes apparent to sense and the testimony thereof Let men then bee perswaded and contented since God hath alotted and allowed vnto the nature and power of man no other way in this onely warranted true way to seeke the discouery to finde the footing path and steppings of Witch-craft as of all other things which by the Decree of God are reuealed vnto man and subiect vnto the knowledge of man It may bee here demanded whether Almighty God doth not extraordinarily and miraculously at some time discouer this so abominable sinne of Witch-craft aswell as by ordinary meanes leaue it vnto discouerie This doubt shall more fitly in more due place be hereafter at large discoursed It hath now beene here manifested that there is or can bee no other ordinary tryall of Witch-craft then that which is common vnto all other detections of trueth and also that all derections subiect vnto the discouerie of man as hath beene before cleared are drawne and deriued either from Sense or Reason or likely probability raised from both Before I doe proceed farther for his more facill vnderstanding I doe admonish the Reader that hee distinguish what is meant by the supernaturall workes namely whatsoeuer is effected in vpon or by any corporall substances or sublunarie bodies which is aboue the nature and power of those bodies or sublunâ—rie substances They are not supernaturall in regard of those spirituall substances which are the proper agents and vnto whom such workes are no more then naturall but in regard of those bodily substances vpon which in which or by which those spirituall substances doe worke as meerely their patients and being in themselues or owne nature depriued of any such possibilitie CHAP. IIII. Of the workes of Witches and Diuels BEfore wee proceed further to treate concerning matter of Witch-craft according to the former waies of discouery and inuestigation it will be needfull to distinguish who is the true Author cause and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe All created substances indowed with powers and vertue from God their Creator are either bodily or corporall substances or spirituall or mixt and betweene both Bodily and corporall substances are the heauens the celestiall bodies of the Starres of the Sunne of the Moone the bodies of the elements and all elementarie substances from them deriued and composed Spirituall substances are either Angels or Diuels or soules of men after death separated from their bodies Mixed substances partly Spirituall partly bodily are mankinde compounded of a naturall body and vnderstanding soule Hence it commeth to passe that man by his vnderstanding Spirit doth together with Angels Spirits and Diuels participate and vnderstand many things as the Scripture reuealed the History and Creation of the whole world many truths of God the grounds of Reason the principles of Nature many generall rules and obseruations and infinite particular obiects of many things past present and to come But for that this vnderstanding Soule is depressed and imprisoned in this life by the body by the passions diseases and manifold incumbrances thereof and cannot extend or inlarge it selfe further vnto any portion of knowledge then thorow the narrow windowes closures parts and organs of the body therefore must necessarily the knowledge of man be much inferiour vnto that measure of knowledge which Spirits being of a more subtill essence and free from the burden and incumbrance of an earthly tabernacle or prison doe in a more large extent inioy As is said of the difference of knowledge in Spirits beyond the power and nature of man so may be said from the same reason of the difference of the workes of spirits farre inlarging and extending their vertue and power beyond the power and force of men The workes of men are confined within the power and nature of these sublunarie bodies vnto which they are annexed and tyed The workes of Spirits are limited to no corporall substance or body but spaciously compasse the whole and vniuersall body of the sublunary or inferiour world as the Diuell doth witnesse of himselfe Iob 1. verse 7. and are not tied vnto any particular place but rule generally therin and in all places by the permission of God as is euident Eph. 2. ver 2. where the Diuell is called the Prince that ruleth in the ayre euen the Spirit that now worketh in the children of disobedience and likewise Ephes 6. verse 12. where he is called the Prince of darknesse of this world From these vndoubted grounds it is necessarily inferred that both all knowledge exceeding the knowledge of man must needs issue from the knowledge of Spirits and also that all workes exceeding and transcendent aboue the power and nature of corporall substances must necessarily be the force of Spirits It may now be demaunded how the workes of good Spirits shall be knowne and distinguished from the workes of euill Spirits and diuels since both their workes proceede from the same nature substance and spirituall essence common vnto them both This shall appeare by the consideration of the orders and sorts of good Spirits expressed in holy Scripture and their properties besides which all other are necessarily euill and therefore diuels like vnto whom likewise by iust consequent must be their workes the one reciprocally discouering the other All good Spirits are either Angels and Messengers of God specially sent with his holy embassage to speciall holy men for speciall holy ends as was the Seraphin sent vnto Isaiah the 6. Chapter verse 6. and as were the Angels vnto the Shepheards when our Sauiour was borne or as were the Angels which were sent vnto the Patriarches of olde or els tutelar Angels ordinarily commanded to guide protect and defend the Elect and chosen children of God as is manifest both by the testimony of our Sauiour Math. 18. verse 10. See that you despise not saith our blessed Sauiour one of these little ones For I say vnto you that in heauen their Angels alway behold the face of my Father which is in heauen And by that Text also Heb. 1. vers 14. Are they not all ministring Spirits saith the Apostle speaking of Angels sent forth to minister for their sakes who shall be heires of saluation Beside these orders of good and holy Spirits neither hath the holy Scripture neither hath the light of reason or nature or obseruation knowne or discouered any other All the workes likewise and employments of these good Spirits are all and euer obserued to be like themselues holy good freely seruing and ministring
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 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 proose 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
reason to make doubt is reasonlesse fatuitie in those which may be attained by artificiall coniectation search or perquisition either to be stacke is sloth or to bee vnable is insufficiencie so in those diseases which neither outward sense nor 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 Variola Iaundes Gout Tabescence Extenuation and the like Secondly for inward diseases euident to reason he that is least learned doth know that all diseases which may be defined must necessarily be euident to reason as also that it is not difficult to define innumerable diseases to him that is able to conioine with the part affected the true immediate kinde of the affection The 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 about 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 kinde would cause the small body of this little worke voluminously to swell we will therefore onely propose one Let vs suppose a sicke man doubtfully and diuersly with these accidents afflicted namely a continuall feuer a cough spitting of blood shortnesse of winde head-ache deliration want of sleepe drinesse thirst paines in diuers parts sides ribbes backe and belly What disease or diseases here are can neither be manifest to sense distracted in this confusion multitude and concurrence of accidents nor yet be euident to reason at the first view because it requireth so different consideration and deuided contemplation of so many seuerals apart Here then it remaineth that learned iudicious prudent and discreete artificiall coniecture proceed exactly to distinguish analise as followeth All the sorenamed paines distempers and accidents may indifferently arise eyther from the Lungs inflamed or the Liuer or the Midriffe or the Pleura because any one of these by it selfe doth vsually bring forth all or most part of them Heere then prudent artificiall and exquisite perpension doth exactly valew and esteeme all the different manners quantities qualities positions and situations of paines likewise accidents motions times manners of motion caracters orders and all other both substantiall and circumstantiall considerations And first as touching the feuer head-ache thirst idlenes of braine because they are common to many other diseases besides these and require no curious but a more carelesse and common respect prudent and circumspect coniectation doth leaue their needlesse confusion of more vsefull and needfull perpension and doth more narrowly search about those accidents which are more inseparable proper and peculiar vnto the diseases named and by exact disquisition in their differencies doth notwithstanding sist out their hidden and secretly couched differencies by which in exact view they are found and distinguished sufficiently differing The inseparable accidents which doe peculiarly or for the most part accompany the diseases before named that is the inflammation of the Lungs the Liuer the Midriffe and the Pleura are cough shortnesse of winde spitting of blood paines about the ribbes sides belly which in all these named diseases more or lesse are present either primarily or by consent of one part with another These though seldome absent from most of the foure former diseases and therefore not easily distinguished when they proceede from th' one or th' other yet rightly weighed and accurately considered in their seuerall manners measures and right positions in euery one when apart and single they doe likewise in their confused mixture one with another yeeld distinct and seuerall difference to him that in a iudicious and discerning thought doth beare their iust distinctions apart For illustration spitting of blood is vsually a companion to all or most of the foure named diseases but in one in lesse quantity in another more in one after one manner in another after another in one by vomiting in another by expectoration and in another by coughing in one with much expuition in another with little in one with danger of strangulation and suffocation in another without
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 folely 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 diuels 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 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 kindes are or may be detected some by Reason some by Sense 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 speech 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 downe from heauen in so miraculous manner and in so extraordinary power to deuoure so many thousands of Jobs 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 carryed 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 extraordinarie and supernaturall manner and sort Marke the first Luke 4. Math. 17. Marke the ninth Was not the very voice of a Spirit heard and distinguished when the diuell in so fearefull and maruellous manner cryed out in the possessed Math. 8. Mark 5. Luke 8 Did not the people behold the miraculous force of the diuell casting the possessed into the middest of them Luke 4. verse 33 34 35 Did not the people heare and behold a foule Spirit crying aloud and in an admirable power and manner comming out of the possessed Marke 1.24 25 26 27 All these were workes supernaturall of the diuell and manifest to outward sense yet no mention no suspicion no reason of mention or suspicion of a Witch or Sorcerer wherein therefore the diuel alone was sole Agent But it may be obiected that these examples out of the holy Scriptures are recorded as things specially seene or noted in some speciall ages and times which after-times and other ages doe not or cannot affoord The contrary is manifest by the faithfull histories and true reports of Ethnicke writers who liuing in distant ages doe not differ in the true consent and harmony of the same report concerning the same things as they haue succeeded in their seuerall ages It is not incredible but certain vnto any common Reader what diuers authors of approued faith and credit in seuerall ages haue written how the diuell not onely out of the bodies and seuerall parts a part of the bodies of men haue vttered words and spoken with the voice of men euen as in the Gospell he did out of the possessed but also out of trees caues of earth images statues The first is euident by the generall report from one succeeding age vnto another concerning the Pythons Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui and the like The second was neuer hid many hundreth of yeares for many ages long before the birth of our blessed Sauiour as is apparent by the famous Oracle of Delphos the Oake of Dedona the Statue of Memnon Petrus Gregorius Tholosanus in his Syntagma iuris reciteth this history concerning certaine statues at Alexandria that they did fall vnto the ground sudainly and with an audible voice declared the death of Mauricius the Emperour euen at the same moment and point of time when he was then slaine at Rome As the Diuell doth shew himselfe by voices and sounds in trees caues statues and the like so doth he in diuers other outward shapes and formes of other creatures Thus he appeared vnto Eua and spake vnto her in the shape of a Serpent aforesaid Of his appearance in diuers other formes likewise are many Testimonies Neither doe Philosophers differ or doubt herein Aristotle in his Metaphysickes hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is substances are called simple bodies as water earth fire and the like and things compounded thereof as liuing creatures and spirits which is so farre forth to be vnderstood of spirits as they were in assumed shapes visible Orpheus doth number sixe kinds of these visible diuels or spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Spirits inhabiting the heauenly regions Spirits ruling in the ayre in the water in the fire in the earth and vnder the earth The Spirits
in the Aire Plato saith are presidents of diuination of miracles and of Chaldaike Magicke The Spirits in the earth and vnder the earth are such as appeare in the shape of Dogges and Goates and the like moouing men vnto foule and vnlawfull lusts as Ianus Jocobus Boissardus in his tractate de Magia genijs doth testifie The same Authour vnto this purpose citeth Saint August lib. 2. Super Genesiâ— ad literam confirming that Spirits doe vse the helpe of Aerie bodies or substances that they may appeare vnto men Vnto this opinion of the apparitions of Spirits variety of story likewise doth bring forth faith and credit I will not mention the apparition which happened vnto Athenâ—dorus the Philosopher reported by Pliny nor Brutus his Genius after the death of Iulius Caesar appearing and speaking vnto him nor those representations which in the shape of men appeared vnto Lucius Domitius returning toward Rome as Suetonius reporteth adding for confirmation of truth in the Historie that the apparition touching his beard it instantly changed from the former perfect blacke vnto a liuely yellow and thereupon he was afterward sirnamed Oenobarbus I will not farther cite ancient timeâ— herein Let vs come vnto later daies and writers It is reported by Iohn de Serres the French Chronicler that the late renoâ—med K. of France Henry the 4. being in his hunting sports a Diuell or Spirit presented vnto the Kings eares and his whole company a great cry of hounds and winding of hornes The King commanded Count Soissons to goe see who it was wondering who durst interrupt his game The Earle still issuing forward toward the noise still heard it but seemed nothing neerer vnto it though desiring to come neerest vnto it At length a bigge blacke man presented himselfe in the thickest of the bushes and speaking vnto the Earle some few words sudainly vanished There could be no deceit in so many eares and witnesses nor can the obiection of a meere imagination stand vncontrouled of the iust reproofe of want of wit and good manners in doubt or deniall of so faire and so well aduised due testimonies Master Fox in the life of Martin Luther doth relate the apparition and conference of the Diuell with a yong man who vpon contracts agreed betweene the Diuell and himselfe deliuered vnto the Diuell his bond for conditioned performances Speede in his Chronicle and relation of the passage of many affaires within the time of Henry the 4. doth make mention of the apparition of the Diuell in the habite of a Minorite Fryer at Danbury Church in Essex with such thundring lightning tempests and fire-bals that the â—le of the Church brake and halfe the Chancell was carried away I will not further recite infinite Histories and Reports which may seeme to depend vpon the obscure or doubted credit of superstitious factions or partiall Authors but of such onely as by the common consent of times and generall voice of all Writers exact credit and esteeme Iâ— this kinde what a multitude of Examples doth the whole current and streame of all Writers of all ages afford Who almost that readeth any ancient classicall Author can auoide the common mention of fained gods and godesses of the field of the woods of the mountaines of houses of desarts of riuers of springs and the like offering themselues vnto men and people sometimes in one shape sometimes in another requiring worship ceremonies and rites some in one manner some in another doing strange and admired workes oft-times sometimes pleasantly encountring people sometimes menacing Herevpon grew the multitude and varietie of names giuen vnto them according to the seuerall manners shapes gestures and places which they vsed as Fauni Satyri Nymphae Empusa Lemares All Christians who know God his word and truth and thereby beleeue one onely true God must needs assure themselues that all these were euill Spirits and Diuels That such were all times ages histories and records of times with one vniuersall consent confirme That they were manifestly seene knowen and familiarly by the outward senses discerned and distinguished cannot bee denied by the seuerall descriptions of their manners assumed shapes and gestures And thus briefely auoiding the tediousnesse of the multitude of vncertaine particular examples giuen by priuate men I haue by vndoubted and vncontrouled references vnto ages and successions of continued histories from one vnto another manifested how among the heathen the Diuell hath apparently offered himselfe vnto the outward sense without the association of a Witch or Sorcerer Which was likewise before prooued by instances out of the holy Scripture In all these the Diuell hath affected to counterfeit the apparitions of the blessed Angels of God vnto his holy seruants thereby to make himselfe like or equal vnto God in ignorant and vnbeleeuing hearts CHAP. VI. Workes done by the Diuell with respect vnto Couenant with Man IT now followeth to giue examples of such supernaturall workes as are offered by the Diuell wherein man hath an interest and propertie by contract with the Diuel as also to shew that these workes are manifest in like manner vnto the outward sense Vnto this proofe out of holy Scripture behold the Witch of Endor Did not Saul contract with her and she promise vnto Saul to bring vp Samuel vnto him Did not Saul see the vision raised by her or at least speake thereto and receiue answer there-from 1. Sam. 28.8 were not then his eyes and eares those two outward senses certaine witnesses of her Sorcerie Behold also the Sorcerers of Egypt Did not Phaeraoh see and view with his eyes those great and mighty Sorceries water turned into blood rods into Serpents Frogges caused to issue out vpon the face of the earth And as the holy Scripture doth afford vs these examples so are the histories of all ages people and countries fraught with the like as manifest to sense as these and as apparently detecting and pointing out the Sorcerer and Sorcery Liuy reporteth in those ancient dayes of Rome that the Romane Claudia a vestall Virgin did shew her selfe in act able alone with ease and facilitie to draw a mighty ship by a small line or girdle which was in the weight and greatnesse vnmoueable against the force and power of many strong men assisted by the strength of cattell accustomed to draw mighty and heauy burdens That this was an act supernaturall and aboue and beyond any naturall vertue or force in her Nature is madnesse to doubt That in this supernaturall act also she had a propertie by her allowance and likeing thereof expressed by her voluntarie action of vndertaking and drawing who can make doubt The act was supernaturall and aboue her power and nature her good will allowance and voluntary putting the act in practice did proue her consent if not contract with that power and nature superiour vnto her owne which is vndoubtedly Sorcery and Witch-craft To this purpose saith Binâ—fieldiuâ— Explicat in praelud 5. Requiritar in
maleficio hominis libero voluntas quam Diabolus non potest cogere sed persuadere tantum aut terrere That is in Witch-craft necessarily the will or consent of man must concurre with the Diuels worke for the Diuell cannot force or compell the will of man but perswadeth it onely or affrighteth it And againe hee faith that whosoeuer doeth pretend to doe those things which are aboue the power and reach of man by any naturall causes which causes are allowed no such effects either in nature or in Gods word or by any ordinance of of his Church that man doeth closely or tacitly inuocate the Diuell Quoties inquit quis contendit illud facâ—re per causas naturales quae nec virtute sua naturali neque ex diuina aut Ecclesiastica possunt illud facere Tacitè in vocatur Daemon Tuccia also a vestall Virgin is reported by mumbling of a certaine prayer to keepe water within a siue or a riddle as witnesseth not onely Pliny but euen Tertullian Camerarius maketh mention of a man who armed onely with certaine charmes would vndertake to receiue vpon his body without harme bullets or shot out of the fiery Cannon He maketh also mention of another who would vndertake to lay his hand vpon the mouth of the like instrument euen when the fire was alreadie giuen and thereby cause the flame appearing in the mouth thereof together with the shot there to stay The like is reported by Ianus Iacobus Boissardus concerning a Germane Count in his booke de Diuinatione It is related vpon good record that Decius Actius the Augur was able to report vnto Tarâ—inius the Romane King the very particular which he intended prepared in his most secret designes It is written of the Enthusiastes or Prophetesses of Diana in Castabâ—la a towne of Cilicia that they would walke vsually voluntarily with naked bare feet vpon hot burning coales without any hurt or alteration by the fire It is recorded concerning Pythagoras that hee would by certaine secret words compell a feeding Oxe Bullocke or the like immediately to stand still and forbeare his meat Others report of him that he would command wild beasts and Birds Beares and Eagles to come vnto him to grow tame to follow him It is credibly reported of the same Pythagoras that hee was at once by seuerall parties seene in the very same point of time both in the Citie of Tharium and the towne of Metapontum Apollonius likewise was translated as it were in the twinkling of an eye or in the space of a word speaking from Smyrna vnto Ephesus as some Histories report That the power by which these things were done was more then humane no Reason can doubt That also the voluntary accession of those mens disposing or apting themselues vnto these workes doeth prooue their consent and by consent in consequence of reason societie with a Spirit who can doubt And for this cause Binsfieldius termeth it a tacit contract as is aforesaid But here by the way is iust occasion offered vnto a question namely whether a Spirit or Diuell can cause or bring to passe that the same true body at once may bee really in two distant places as it seemeth by this history of Pythagoras The answere hereto must needes in reason bee negatiue because it is impossible in nature and in the ordinary vnchangeable course of all things by God created that one indiuiduall and continued substance or entire thing should be wholly diuided from it selfe and yet be it selfe or possibly be twice or bee in two places and yet bee but one and the selfe same thing We must therefore rather here thinke that the diuell is a Iuggler presenting the liuely shape and pourtâ—aiture of Pythagoras in one place and thereto haply by his supernaturall power adding a counterfait liuelihood of speech and gesture while the true substance is certainely and truly seen in another place That these like practises are vsuall with the diuell is apparent in many other kinds beside Did hee not vndertake Math. 4. verse 8. vnto wisdome it selfe but blessed Sauiour to shew vnto him all the Kingdomes of the earth a thing so farre out of his reach and compasse but only by a lying and iugling vision If this he doeth vnto the Sonne of God how shall the silly sonnes of sinfull men escape It is written by some Authors that the diuell hath perswaded some foolish Sorcerers and Witches that hee hath changed their bodies and substances into Carts Asses Birds and other creatures which really and indeed without illusion if it be not presumption to reason with the Diuell is impossible vnto him to doe For there can bee no reall or true matamorphosing of one substance or nature into another but either by creation or generation The one is the sole immediate hand of God communicable to no creature because there cannot be two Creators the other is natural the finger-worke and power of God in nature and proper to the nature of liuing animate creatures not to Angels or Spirits Againe creation is the worke of an infinite power and therefore of God alone because there can be but one Infinite whose nature containing all things and contained of nothing can admit no equall no second no other The Diuell then cannot create That likewise he cannot cause these transmutations by generation is as plaine and euident because a true and reall generation hath many precedent alterations and by little and little in space of time groweth vnto the perfection of that kinde vnto which it doth tend or is begotten but these seeming transmutations by the Diuell of the substances of Men into Cactes and the like are swift and sodaine in a moment and without preparation and therefore are no true but seeming and iuggling transmutations Here â—ay be againe obiected that the Diuell is able to worke aboue the power of Nature and therefore beside and aboue the naturall course of generation hee is able to make these reall transmutations It is answered though the diuell indeed as a Spirit may doe and doth many things aboue and beyond the course of some particular natures yet doth hee not nor is able to rule or command ouer generall Nature or infringe or alter her inuiolable decrees in the perpetuall and neuer-interrupted order of all generations neither is he generally Master of vniuersall Nature but Nature Master and Commaunder of him For Nature is nothing els but the ordinary power of God in all things created among which the Diuell being a creature is contained and therefore subiect to that vniuersall power For this cause although aboue the power of our particular nature the Diuell as a Spirit doth many things which in respect of our nature are supernaturall yet in respect of the power of Nature in vniuersall they are but naturall vnto himselfe and other Spirits who also are a kinde of creature contained within the generall nature of things created Opposite therefore contraries against or aboue the
generall power of Nature he can doe nothing Therefore to conclud this point he cannot be able to commaund or compasse any generation aboue the power of Nature whose power is more vniuersall and greater then his We will then hence conclude that aboue and beyond the vniuersall Nature and course of all generation hee cannot make a true transmutation of the substance of any one creature into another It was before prooued that it is impossible for him to doe it by creation It is here manifest that he cannot doe it by any course of true generation There can be no real transmutation of one substance into another without either a creation or generation Wee will therefore conclude with the saying of Saint Augustine de Ciuitate Dei lib. 18. cap. 18. Nec sane Daemones naturas creant sed specie tenus quae à Deâ— crâ—ata sunt commutant vt videantur esse quae non sunt that is diuels cannot create any nature or substance but in iuggling shew or seeming onely whereby with false shaddowes and outward induced shapes couering those things which are created of God by these commutations they cause them to seeme that which they are not indeed Concerning other manifest iugglings and illusions of the Diuell diuers authors haue giuen diuers examples but that which aboue all the rest doth most palpably detect him herein is a history related by Ioannes Baptista Porta in his second booke De Magia naturali He there witnesseth that vpon the Diuels suggestion a Witch beleeued firmely and perswaded her selfe that all the night she had rid in the ayre ouer diuers great Mountaines and met inconuenticles of other Sorceresses when the same night the mentioned Authour himselfe with others had watched and seene her all that imagined time of her transuection in the ayre to be within her chamber profoundly sleeping yea had smitten her made her flesh blue with strokes and could not a wake her nor perswade her afterward when shee was a waked that they had so vsed her or at all had either seene or beheld her Thus preualent was the iuggling power of the Diuell S. Austine de Ciuitate Dei lib. 18. doth deliuer an History concerning the father of one Praestantius who lying in a deep traunce so profoundly that no meanes could awake him did dreame as when he awaked he did report that hee was transformed into an Asse and carried bagges or burdens of come into a campe of Souldiers At the same time in the same manner such a like Asse as hee in dreame imagined himselfe did bring such burdens into the same campe From these examples may bee iustly drawne a plaine demonstration of the Diuels palpable iuggling and illusion which also may serue for confirmation together with the reasons before annexed vnto my former answer concerning the Diuels seeming or deceitfull presentation of the reall body of Pythagoras in two distant places at once in the same point of time And from all these conioined and conferred may be truely inferred and collected that the Diuell as hee doth many supernaturall workes really so he doth many other by illusion and beguiling the imagination These his iugglings notwithstanding are things also supernaturall and tricks onely possible to Spirits and impossible to man For it is impossible to man to frame so liuely a seeming presence of man in one place that it shall not bee discerned otherwise then the very same true presence real substance which is really in another place as also to fasten such dreames as were before mentioned vpon men and according to those dreames to cause the things dreamed by the witnesse and testimony of other beholders to bee brought to passe in so liuely likenesse and similitude as cannot bee discerned and discouered otherwise then the very same that they were in dreame likewise beleeued From hence it doth also follow very necessarily that what man soeuer shall vndertake these supernaturall iuglings which are 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 supernaturall 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
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 of pretence of such abilitie It is iustly hereto answered that this their presumption ought to be seuerely enquired into whether it doe taste of ought that is diabolicall of the Diuell or supernaturall and if nothing so doe yet in this Grand cause of God himselfe the religious iealousie of the prudent Magistrate ought to punish their presumption which dare affect to vndertake the name or note of a sinne so odious and abominable vnto Almightie God Let vs for better impression againe repeate and iterate those things which were collected out of the propounded text First that there is knowledge in Spirits of things hidden and separated from the knowledge of man Secondly that such Spirits as are enquired at and doe reueale such knowledge vnto man are Diuels Thirdly that men which doe practise to be enquired at for such supposed Reuelations ought not onely to be iustly suspected and inquired into but that if they be found therewithall to know and reueale those things which are indeed and really aboue and beyond the knowledge of man and are properly and onely in the power of Spirits that then this doth infallibly prooue their interest power and societie with Diuels which is certaine and assured Sorcery and Witch-craft And thus hath reason drawne a demonstration out of the booke of God of a certaine Witch and manifest Sorcerer Let vs now exercise our selues in the consideration examination and tryall of some particulars herein It is said of Apollonius that he foretold the day the houre of the day the moment of the houre wherein Coccius Nerra the Emperour should die long before the time and being in farre distant places remooued from him It is reported of the same Apollonius that being consulted by one who for that purpose came vnto him how he might grow rich Apollonius appointed him to buy a certaine field or ground and to be carefull in tilling and plowing thereof which after he had done a while he found in the end a great treasure and so became rich It is written of the same Apollonius also He made knowne vnto Titus Vespatian the time and manner of his death enquiring it at his hands These things with many other the like Ianus Iacobus Boissardus relateth in the life of Apollonius Who hath not heard of the name and mention of that famous and renowmed British Wizard Merlin and of his high and great esteeme among Princes for his prophesies Vnto his fore-sight and predictions from many foregoing ages the successes and euents of diuers Princes affaires in their seuerall raignes haue beene vsually by diuers times and histories referred For this cause Master Camden in the description of Caermarden-shire doth terme him the Tages of the Britans Speede in his tractate of the ancient Inhabitants of great Britane as also of the life of Aurelius Ambrosius and of the raigne of King John and of Henry the fourth doth out of Malmesbury and others recite diuers accidents and euents in seuerall succeeding ages vnto his oraculous and miraculous illuminations ascribed to haue beene foresâ—ene foretold and knowne If there be
seruants good and holy men of some things to come for their owne priuate and retired reformation information or better preparation not for prophane or trifling ends or vses but that any prophecies or reuelations can be of God that are obscurely whispred or cast abroad for such vses by any vnwarranted or prophane Authors without any manifest warrant Commission or authoritie from God in the vpright iudgement of all men that truely worship and feare the true God the God of hostes is much irreligion and prophane credulitie to auouch or affirme Nay it is altogether contrary and contradictory and therefore impossible to God his miraculous reuelations visions and prophecies ordinarily or commonly to serue or waite vpon the ordinary ends or vses of priuate men since all true miracles and miraculous reuelations are euer in their proper nature and true end solely attendant vpon God his immediate command and Word vnto his extraordinary workes To make it therefore ordinary or a thing common or of customary practice to foretell or giue prediction of things to come must necessarily proceede from the Diuell since the gift of true prophesie and the Spirit of true reuelation is not subiected to the common or vsuall intentions of men neither can profit or commodity or sale bee made thereof by men at their pleasure as is not vnwonted with all the disciples of Simon Magus Sorcerers and Witches in their markets and fayres made of their prophecies and reuelations If then these whispered reuelations cannot bee of God then are they necessarily of the Diuell If they proceed from the Diuell then by an ineuitable conclusion those men are his instruments or organs by whom or through whom they originally flowe or are deriued vnto men and published It may be yet further obiected that in men possessed by the Diuell as were thoseâ—men in the Gospel whose bodies the Diuell did really rend and teare in whom hee did roare and crie out whom hee cast into the middest of the people It may be I say obiected that in those possessed and the like there may be reuealed many things hidden from men without the imputation or iust opinion of Witch-craft or Sorcerie in them That this may bee is manifest in the Gospel where the Diuell in the possessed vttered wordes of knowledge then hidden from men but by extraordinary reuelation when hee acknowledged our Sauiour to bee Iesus the Sonne of the liuing God This could not in any possibilitie of mans reason bee knowne vnto the possessed because it was then but in part reuealed vnto the Disciples themselues who were as yet but learners themselues and Scholers of that Diuinitie neither had the naturall man or the world as yet so much as tasted or sauoured any notice thereof The like may bee obiected concerning those that are obsessed I call them obsessed in whose bodies outwardly appearing no extraordinarie signes or tokens of the Diuels corporall presidence or residence in them as was in the possessed manifest yet are their mindes vnderstanding wils and reason palpably obserued to bee besieged captiued and inchanted by an extraordinary and more then naturall or rather an infernall inuasion of the Diuels illusions for the magnifying and aduancing whereof the Diuell doth oft-times mixe and temper them with some rare and wonderfull reuelations by or through the obsessed deliuered From these obiections both concerning the possessed and also the obsessed doeth issue a necessary sequell that prophecies and reuelations are not alwayes inseparable testimonies of a Witch It is truely hereto answered that solely and simply reuelations are not sufficient euidences or conuictions of a Witch or Sorcerer but with difference and distinction Supernaturall reuelations vnrequiredly transfused and transferred by the Diuell doe not prooue the persons in whom they are found to bee their owne free or desirous Agents in consent therein but rather properly and truely the Diuels Patients and therefore it cannot be their guilt but his intrusion vsurpation and insidiation but supernaturall reuelations in which any man shall knowingly and delibrately consult with or inquire at a knowne Spirit and inioying the free libertie of his will not depraued or corrupted by illusions or diseases shall with consent or allowance thereof entertaine commerce conference or assistance of Spirits vnto that purpose such reuelations I say wheresoeuer truely and duely detected doe demonstratiuely and infallibly point on a Witch or Sorcerer by what way soeuer hee doe practise with the Diuell whether by coniuration spels or other Magicke rites or by vulgar trading with him by familiar speech and expresse contract as is most vsuall with vulgar and vnlearned Witches It is not the different manner of contracting or couenanting with the Diuell that maketh a new or a different species of a Witch for by what name soeuer in what manner soeuer any man doeth contract with the Diuell hee is a Witch or Sorcerer saith Binsfeldius and inuocateth the Diuell Although therefore the possessed or obsessed are iustly acquite in their reuelations and prophecies because transmitted or sent vnrequired and vnknowingly vnto them yet cannot the Witch or Sorcerer bee any thing at all aduantaged or cleared in his reuelations which are euer detected to bee both by him affected as is prooued by his mercinarie sale thereof and also are fore-thought and premeditate as is euident by his promised and couenanted vndertaking thereof according to conditions or agreement That we may make this point yet more cleere let vs yet farther examine and consider what Witch-craft is These are the expresse wordes of Binsfeldius a Papist Diuine in his tract de Confessionibus Sagarum Veneficorum Vt fiat maleficium haec tria concurrant necesse est inquit Deus permittens secundo Diaboli potestas tertio hominis malefici voluntas libere consentiens That is vnto Witch-craft three things necessarily concurre first God permitting secondly the Diuell working thirdly man thereto consenting or yeelding his free-will Vnto the very same purpose saith a learned Protestant Diuine our countriman Perkins in his description of Witch-craft including the worke or assistance of the Diuell the permission of God and a wicked art freely practised by man and chap. 5. of his discourse of Witch-craft hee pronounceth also him a Witch whosoeuer wittingly or willingly consenteth to vse the aide or assistance of the Diuell in the working of wonders aboue the ordinary course of nature I name these two Diuines onely because in this particular they seeme to mee to haue best satisfied and by the common consent both of Papist and Protestant Diuines the trueth doeth more vncontrouersedly appeare Catholike and firme most other learned men that I haue seene on both parts hauing generally or for the most part comparatiuely beene defectiue Scaliger in his booke de Sabtilitate consenteth with them both exercit 347. where speaking of the impossibilitie of one man hurting another meerely by bare wordes hee hath these wordes There is a greater power then wordes saith hee namely the Diuell doeth the
be of the Diuell then whosoeuer doth allow yeeld his good will consent or by any way or meanes or art doth promote or further it is a Witch as he who in Treason or Murther conniueth or consenteth is a Traytor or Murderer as is aforesaid That a supernaturall worke or an effect aboue nature is to be held Diabolicall is not only prooued by examination and triall of God his Word and Church but reason it selfe doth also demonstrate it Euery supernaturall effect hath a supernaturall cause Euery supernaturall cause is God or the Diuell there being no meane betweene but one or the other Good Angels or spirits doe worke their supernaturall effects also or aboue nature but those their supernaturall workes are alwaies directed and commanded by God and therefore are of God and carrie with them euidence immediate from God All supernaturall workes that are of God are warranted from God Therefore whatsoeuer supernaturall worke cannot be warranted of God is of the Diuell Whether it may be warranted to be of God will appeare easily by the former limitations and rules If therefore a supernaturall worke appeare not to be of God by the former limitations and examination then is it certainly of the Diuell By necessary consequence therefore of reason it followeth that whosoeuer vnto any such effect or worke thus demonstratiuely discouered to be of the Diuell doth giue any allowance or consent though neuer so tacitly or closely yea though ignorant of the qualitie or degree of the sin yet in his rash and vnaduised and inconsiderate yeelding or conniuing therein he is guiltie accessary and a very Witch himselfe as is aforesaid in case of Treason and the like grieuous offences against a Prince or State For the ignorance of the law excuseth no man yea and in this particular So many faire directions by learned Writers giuen doth leaue men inexcusable and maketh ignorance wilfull and resolute and excludeth easie pardon Neither can the most simple ignorance iustifie any man although it may qualifie the degree or grieuousnesse of punishment If this law seeme strict and hard Let men consider the greatnesse and grieuousnesse of the sinne and the pernicious consequence thereof Which iustly doth vrge and impose the necessary fearefull rigour and strictnesse of the law The necessitie and equitie hereof is apparent in case of high Treason aforesaid against a Prince or State wherein vsually they who are simply or ignorantly drawne or vsed or are instruments in any sort to further or promote the mischiefe are as well lyable vnto the seuere inquisition and terrible censure of the law as are they who were the maine plotters and contriuers Witchcraft is high Treason against God himselfe a combining and adhering vnto his enemie the Diuell a desperate renouncing of God and all goodnesse and a worship of Diuels In this abominable sinne therefore in any kinde or sort in any manner or action to be friend aide or conuince is no lesse then high Treason against God also wherein as well the accessarie as the principall are both guiltie Whosoeuer therefore shall in matter of this high nature or danger dare or hazard to doe any thing that may be questioned or iustly suspected in that kinde or to tend thereto cannot be by his ignorance excused Thus I obiections doubts and impediments remooued let vs build a neuer-deceiuing and inuiolate conclusion concerning Witches vpon this neuer-failing nor shaken foundation that is all supernaturall workes reuelations or prophecies whatsoeuer that issue not either immediately and manifestly from God himselfe or from his Word or Church allowed the proofe and touchstone whereof hath beene before touched and briefely declared or from the Diuell in the ignorant possessed or obsessed or are not counterfeit and imposturous which is likewise else-where in the due place considered all other reuelations or works I say whatsoeuer not excepted nor included in one of these are vndoubtedly issuing from Witches and Sorcerers and are certaine and demonstratiue proofes and euidences of Witch-craft and Sorcery in whom they are originally first detected And thus how Reason doth cull and draw forth a Witch or Sorcerer hath euidently beene cleared and declared CHAP. VIII Of diuers kindes and manners wherein Sorcerers and Witches receiue knowledge from Spirits AS Almightie God hath out of the Text before mentioned Isaiah 8. in generall made euident who is infallibly a Witch or Sorcerer so hath he in other places of Scripture manifested some of their seuerall kinds according to the different shapes and formes in which they doe enquire at Spirits for their knowledge and reuelations This is apparent out of the 18. chap. of Deuteronomie verse 10. Let none bee sound amongst you that vseth Witch-craft What Witch-craft is was before out of the Prophet Isaiah declared Now in this place doth follow the enumeration of some of the speciall or particular shapes in which they shroud themselues Let none be found among you saith the Prophet that vseth Witch-craft and immediatly after doth adde those particular formes in which they enquire A regarder of times a marker of the flying of fowles a Charmer a Sooth-sayer or that asketh counsell of the dead As therefore before we prooued that the infallible true note of a Witch in generall and in common vnto all Witches and Sorcerers of what kinde so euer is to be enquired at in things hidden from men as is likewise by those words of Saul apparent Sam. 1. chap. 28 verse 7. Seeke mee a woman that hath a familiar Spirit that I may goe to her and aske of her so here in this text are reckoned vp some of their seuerall shapes by which in true and sound reason and the due consequent thereof we may consider and collect many other though not here numbred or mentioned For since the common and inseparable signe or marke of Witches is certainely made knowne to bee the practise of reuealing vnto men that enquire those things which are hidden from men and onely reuealed by Spirits it followeth by necessarie consequent that not onely those which are here specially nominated in that shape of marking of the flying of fowles or of charming or of raising the dead but all other whatsoeuer in what other shape so euer that is hath or can be deuised that shall be found to practise or vndertake to be enquired at and to giue answer and reuelation of things separated from the knowledge of man and which God hath hidden from men and therefore hath forbidden by Spirits to be made knowne to men all such I say in what shape so euer as well in these kinds here named are according to the generall note of a Witch to be iudged Witches and Sorcerers For as the holy Scripture hath nominated and pointed out vnto vs some few kinds as a light onely vnto all the rest so may common experience by these bring others vnto our view and all ages haue vpon the records of time and Historie left vnto succeeding posteritie many shapes more of
be wonders aboue nature Let vs I say compare them together the one with the other Their exceeding neere neighbour-hood and likenesse no common vnderstanding as they are described truely and liuely can chuse but acknowledge To confound or mistake the one for the other is very easie but yet dangerous and pernicious I will not denie against due testimonies and the free confessions of the Witches themselues that such markes may bee by the Diuell vpon couenant made in way of an hellish sacrament betweene the Diuell and the Witch but where the confession of the Witch her selfe being free from iust exception doeth not appeare nor the Diuell to any spectatours doeth shew himselfe in the act of sucking which hee neuer doeth as my incredulous thoughts perswade my selfe where I say these appeare not to be manifest without fraude there it is requisite and necessary that either wee discharge the Diuell and acquit him of the slander or else discouer it by some other signe or note which may iustly be appropriated vnto the Diuell that his finger or guilt hath beene therein This is reason without which ought bee no perswasion Euery tree is to be knowen by his owne fruit saith our Sauiour Therefore the diuell is to be knowne by the workes and fruites of a Diuell proper and belonging vnto him Trie and discerne the Spirits saith the Scripture whether they be of God or no. And how can they bee discerned if there were not some notes or properties knowne vnto holy discerning mindes whereby they may be discerned It is madnesse therefore to suppose it possible to know that which is done by a Spirit wherein is no euidence impression signe shew or propertie of a Spirit For as a naturall cause cannot bee knowne but by his naturall effect so is it impossible that a spirituall cause should be knowne but by some supernaturall effect For this cause in all places of Scripture where are set forth the outward workes or actions of the Diuell they doe there likewise all appeare to be his in some extraordinary supernaturall note or maner The casting the bodies of the possessed in the Gospel into the middest of the people was a thing extraordinary impossible and vnusuall vnto the voluntary motion of men alone The bringing of fire from Heauen to deuoure so many of Iobs sheepe was in the manner beyond the nature vsuall and ordinary force or custome of fire The carriage of the heards of Swine headlong into the Sea was manifestly beyond the nature of their naturall motion yea against their nature Here may be obiected that the Diuell doeth ordinarily worke and produce things of seeming wonder and strange consequence wherein notwithstanding doeth not appeare any signe or impression of any supernaturall cause or authour as is seene in many things produced in men and issuing from his vsuall tentations of men The answere is that the Diuell doeth worke vpon man two wayes The first is immediately by the temptings and soliciting only of man vnto workes which properly are affected by man himselfe in the vsuall course and power of mans nature The second is immediately by his owne proper action as hee is a Spirit and immediately worketh in himselfe the worke of a Spirit In the first the Diuell is not properly said to worke in himselfe but rather to giue and offer occasion vnto the disposition and affections of man thereby exciting and tempting man vnto that worke which therefore onely carrieth the stampe of a worke proper vnto a man In the second the Diuell worketh immediately himselfe as he is a Spirit and in that worke therefore must necessarily likewise bee seene and appeare the stampe of a Spirit since in the course and order of all things created whatsoeuer the true and immediate cause his immediate true and proper effect is the sole true infallible stampe euidence and proofe thereof The workes therefore which are called or esteemed the Diuels in regard of his tentations and incitations of man vnto foolish wicked and oft wondered mischieuous actions are onely and truely called diuelish as proceeding from the Diuels instigation onely but are not truely or properly or immediately any workes of the Diuell and therefore it is not requisite that in such workes of the Diuell vnproperly called his there should appeare any signes proper vnto the workes of a Spirit or Diuell Since then it is infallible that there can bee no possible discouery of any cause whatsoeuer naturall or supernaturall but by such accidents effects or properties as properly belong or issue from that cause and since proper effects appearing doe onely discouer their causes more cleerely where they appeare more cleere and more obscurely where they doe appeare more obscure and nothing at all where they appeare not all Since I say this is true and neuer to be infringed those supposed Witches markes before they can iustly and truely bee iudged to bee by the Diuell effected or vsed must by some stampe or signe proper to himselfe or to his workes or to his vse or propertie therein be so determined and conuinced to be The wonder indeed of their strange shapes forme and manner is sufficient to amaze such as are not iudiciously read or are vnlearned but the Phisition who knoweth such diseases to bee in nature by that knowledge of their nature knowing likewise that they doe not exceede nature doeth iustly stand apart and diuide himselfe from the vulgar errour and opinion that they are any markes to be appropriate vnto the Diuell And hence appeareth the necessitie of conuincing the forementioned Witches markes to bee supernaturall before vpon their shape or appearance onely it can bee esteemed iust either to impute vnto the Diuell or to call any man into question Before they can bee truely iudged or determined whether supernaturall or no the necessitie of consulting with the learned Phisition is likewise demonstrated Of which wee may yet againe giue another demonstration within the same instance It hath beene sometimes by oath confirmed and deposed that these forementioned markes of Witches haue immediately after they haue beene seene sudainely vanished to bee no more seene The question may bee whether their sudaine disparence after their manifest appearance bee in nature possible vnto such like diseases or no. It is knowne vnto the Phisition that many diseases doe insensibly grow and insensibly also weare and vanish away without any knowledge or notice thereof taken by the diseased This therefore solely can bee no note of a supernaturall marke whatsoeuer passionate ignorants fondly dispute to maintaine their owne wils and preiudicate resolutions I doe grant if those materiall excrescencies doe in a moment vanish away without any precedent preparation or alteration tending thereto or doe in an instant appeare and in the same moment without any mutation or proportion of time instantly vanish then must this bee granted supernaturall Quia nihil fit in momento that is no naturall being hath desinence or being without proportined time beyond which nothing