the frequent mention of Augury Aruspicy Extispicy and the like doth plentifully witnesse The holy Scripture also and Word of God doth testifie the same Deut. 18. verse 9 10 11. where diuination by the flying of fowles by the obseruation of times and the like are reckoned among the abominations of the Nations or Gentiles The originall then of Diuinations issuing from Diuels because from false gods the gods of the heathen and Idolaters let vs for the better noting of the abomination it selfe obserue and point out some of their ceremonies manners and superstitions also Some in old time vsed to diuine as by the flying of fowles so by viewing of lightning by monsters by lots by inspection of the starres by dreames per monstra portenta fulgura sortes Insomnia per Astra as Cicero testifieth at large in his bookes de Diuinatione Some did vse to draw their Diuinations out of tubs or vessels of water whereinto were cast certaine thin plates of siluer and gold and other precious our Iewels by which the Diuels which Infidels ignorantly called their gods were allured to answere vnto demands doubts and questions as is by Psellus described and was vsual among the Assyrian coniectors Some deriued their Diuinations from looking-glasses wherein the Diuell satisfied vnto demands and questious by figures and shapes there appearing This kinde of Diuination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherevnto came very neere and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some fetch their Diuinations by lots taken from points letters caracters figures words syllables sentences which kinde of diuination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If wee should number vp euery particular kinde of shape wherein Diuination doth shrowde it selfe it would proue a long and tedious voyage not onely through fire water ayre earth and other farre distant and diuided parts of the wide and spacious world but through siues riddles the guts and bowels of the dead and many other secret haunts holes wherein as the inuincible Labyrinths of intricate illusions the diuell doth shadow and hide his subtill insidiation of silly deceiued man Hee that desireth more curiously to reade other particulars herein I referre him vnto S. Augustine de natura Daemonum and to Camerarius de Diuinationum generibus It is sufficient that the truth and possibilitie of these kindes of Diuinations and the like with their ceremonies rites customes and superstitions as also their detested originall end vse and abomination is esteemed diuellish by the Word of God and his most sacred voice wherein vnder those kindes of Diuination by the flying of fowles obseruation of times Deut. 18. verse 10 11. and vaine gazing and beholding the starres Isaiah 47. 19. he displayeth and iudgeth the nature and qualitie of all other the like couered by what styles or names so euer The enumeration of any more sorts might increase in number and aduance curiosity but can adde nothing in substance or materiall vse We haue summarily wherein our information is sufficient competence produced some few sorts of ceremonies rites and superstitious gestures in both kindes that is both such as belong to that kinde of Sorcery which consisteth in act and working as also that which is exercised in Diuination prediction and reuelation The generall rule and reason is the same and extendeth it selfe equally against both Let vs then in the conclusion thus conioyne them both together What man is he among men so blind who beholding in any man the former ceremonies rites prelusions or gestures being suspicious notes markes cognizances and badges of Sorcerers and Witches in either kinde and doth not thinke that he may with good reason doubt the ordinarie correspondence of fruits and workes answerable thereto Vnto the former presumption if circumstances of time place instruments and meanes fitting such diuelish Acts opportunitie and the like doe adde their force doth not iust occasion of doubt increase For illustration and example let vs suppose a person of a curious and inquisitiue disposition in things hidden or inhibited a man voide of the feare and knowledge of God a searcher after Sorcerers and their diuelish Arts educate among them by kindred affinity or neighbour-hood with them hauing generall opportunitie vnto inchoation into that Diabolicall mysterie a man likely and prone to become a receptacle of Diuels expressed by his long obserued or knowne flying from or hating all occasions or places where the name mention worship or adoration of Almighty God is in any kinde vsed a man out of whose cursed lips hath at any time beene heard the renouncing of God or voluntary profession of loue friendship vnto the Diuell all which with horror sometimes my owne eares did heare in a woman at an open assise being there indited vpon suspicion of Witch-craft Let vs yet further consider in the same man an extraordinary alienation of himselfe from all societie and company with men for that familiar conuersation with Diuels begetteth an hatred and detestation both of the remembrance of God or sight of men likewise a frequentation or solemne haunting of desart places forsaken and vnaccustomed of men the habitations of Zijm and Iijm graues and sepulchres This seemeth Math. 8. Luke 8. Marke 5. in the possessed true The possessed and the Witch are both the habitacles of Diuels with this onely difference that the Witch doth willingly entertaine him His custome of haunting tombes and sepulchers in the one doth make it probable and credible in the other Likewise a solitary solacing himselfe or accustoming abroad oft and vsually alone and vnaccompanied at times and houres vnusuall and vncouth to men as the most darke seasons of the night fitting the darke workes and the workemen of the Prince of Darknes Let vs yet more particularly obserue this man branded with the former note seeming or professing to practice workes aboue the power and possibiliitie of man to threaten or promise to performe beyond the custome of men whether in generall or toward any particular In a diuellish intended action bent against any particular likewise wee may diligently examine any manifest speciall prouocation first giuen secondly an apparent apprehension thereof expressed by words gestures or deeds thirdly intention or expectation succeeding the prouocation starting out oft times or intimated by any rash vnaduised or sodaine proiect of headdie and vnbridled passion fourthly the opportunitie sutable vnto such an intended desseigne as time and place competent for accesse speech sight or receiuing from or giuing vnto the particular against whom such diuellish thoughts are set any thing wherein any inchanted power or vertue is vsually hid and conueighed After a Sorcerous deede is thus certainely obserued to proceede we may then further with vigilant circumspection view whether ought may be detected iustly arguing his reioycing pride or boasting therin that standeth iustly suspected or ought that may proue or expresse his doubt or feare of discouery his guilty lookes cunning euasions shifting lying or contradictory answeres
some men suppose it should be of God is for that the water is an element which is vsed in Baptisme and therefore by the myraculous extraordinary power of God doth reiect and refuse those who haue renounced their vowe and promise thereby made vnto God of which sort are Witches If this reason be sound and good why should not Bread and Wine being elements in that Sacrament of the Eucharist be likewise noted and obserued to turne backe or flye away from the throates mouthes and teeth of Witches and why if for the former reason the water being an element in the Sacrament of couenant made with God in the first initiation into the faith doe for that cause refuse to receiue Witches into her bosome and thereby giue an infallible proofe of a Witch Why I say should not by the same reason Bread and Wine being elements in the Sacrament of confirmation and growth of faith refuse and fly from those much more whose faith and promise made vnto God in riper and more vnderstanding yeares is by them renounced And why for that cause should not Bread and Wine become as infallible markes and testimonies vnto the detection of Witches If the reason be good in the first it must necessarily be the same in the second and if it fayle in the second it cannot be good or sound in the first Neither doth it or can it stand with any good reason at all that because so small part of the element of water is set apart vnto that religious seruice in the Sacrament therefore the whole element of water or all other waters must thereby obtaine any generall common propertie aboue the kinde or nature Neither is it as yet agreed or concluded generally among the most learned and reuerend Diuines whether that small part of water which in particular is set apart or vsed in the Sacrament doth thereby receiue any manifest alteration at all in substance essence nature or quality If then that part of the element of water it selfe which is hallowed into that holy vse be not manifested or apparantly proued to be therby indowed with any vertue much lesse can it communicate any vertue vnto other waters which did not participate therwith in the same religious seruice Except then there may be proued by this religious vse of water some more endowment of sense or religion therein then is in other elements why should it more fly from a Witch then the fire then the ayre then the earth The fire doth warme them the ayre flyeth not from them but giueth them breathing the earth refuseth not to beare them to feede them to bury them Why then should the water alone runne away or flye from them It may bee answered that it is a miracle whereof therefore there neither can nor ought reason in nature to be demaunded or giuen If it be a miracle it is either a true miracle which onely and solely doth exceede the power of any created nature or is a seeming miracle by the power of the Diuell working effects in respect of mans reason nature and power supernaturall and impossible notwithstanding confined and limited within the generall rule reason and power of vniuersall nature which he cannot exceed or transcend being a finite creature and no infinite Creator Miracles of the first kinde are raising from the dead the sonne of the widdow of Sarepta by Elias 3. of the kings 17. the diuiding the water of Iorden with Elias cloake 4. of the Kings 2. the curing of the sicke by S. Pauls handkercher Act. 5. 19. the raising Lazarus by our blessed Sauiour and the like Miracles of the second kinde are all the workes of the Enchanters of Aegypt Exod. 7. which were onely diuellish sleights cunning imitations counterfets and Diabolicall resemblances and shadowes of the true myracles wrought by Almightie God in the hand of his seruant Moses If this myracle or this miraculous detection of Witches by water be of this later kinde it is of the Diuell and is not to be esteemed or named where the Name of God is feared or called vpon For although the cunning fraude of the Diuell aboue and beyond all capacitie of the weake sense and vnderstanding of man doe so liuely oft-times cast before our eyes the outward shape and similitude of the myracles of God that man is not able easily to distinguish them or at first sight to put a true difference yet must men studiously and circumspectly bee aduised herein lest rashly they confound or equall the vile and abiect illusions of that damned creature the Diuell though neuer so wonderfull in our eyes vnto the infinite power of the Almighty Creator in his true and truely created myracles which is an high dishonour vnto our God and accursed impiety For this cause the holy Scripture hath admonished and warned the weakenesse of humane vnderstanding not to be transported by signes and wonders nor to trust or giue credit to euery myracle and our Sauiour himselfe Math. 24. verse 24. doth furnish his Disciples with carefull warning herein And S. Iohn in his Reuelation fore-telleth that in the later dayes and times the Diuell and the great Whore of Babylon shall with great signes wonders and myracles seduce and deceiue the last ages and people of the world For this cause saith Saint Augustine tract 13. vpon the Gospell of Saint Iohn Miraculis decipi non debemus that is he that doth myracles is nothing if they bee not done in vnity and truth Since then myracles are of no validity except certainely and truely knowne to be of God and since also it is not easie for euery Spirit to discerne therein let vs duely examine and sift this our supposed and proposed myracle in the tryall and detection of Witches Petrus Gregorius Tholosanus in his Syniagma iuris lib. 2. cap. 12. in a tractate concerning the relicks and Monuments of Saints together with myracles doth giue very honest sound and substantiall direction First that all credited myracles be found and allowed by religious lawes and authoritie Secondly that the persons by whom they are first reuealed or knowne or by whom they are auouched be testes idonei omnique exceptione maiores that is that they be worthy witnesses of vndoubted and vnstained credit and worth free from all iust exception of holy life and vnstained conuersation Without these cautions saith he no myracles ought to be esteemed or receiued as of truth How farre our vulgar tryall of Witches by the supposed miraculous indication and detection of them by the water is different from this care or respect this equitie religion or humanitie common practice doth openly declare when without allowance of any law or respect of common ciuilitie euery priuate rash and turbulent person vpon his owne surmise of a Witch dare barbarously vndertake by vnciuill force and lawlesse violence to cast poore people bound into the water there deteine them for their owne vaine and foolish lusts without sense or care of
our time and countrey 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 naturall is ordinarie Aristotle in the second of his Ethicks saith of that which is naturall quod aliter non assurscit that is ordinarily it is not otherwise then euer the same Frō 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 ordinarie power of God in the ordinarie course and gouernment of all things If then this experiment in the tryall of Witches bee as a thing ordinary as it is vulgarly esteemed it must bee found likewise naturall If it cannot be found naturall it cannot be ordinarie That it is not nor cannot be naturall is manifest First for that the ordinarie nature of things senselesse and voide of reason doth not distinguish one person from another vertue from vice a good man from an euill man This our Sauiour himselfe doth confirme Math. 5. verse 45. God maketh his sunne to arise on the euill and the good and sendeth raine on the iust and vniust Nay we may further obserue in the booke of God and also reade in the booke of nature and common experience that the common benefit of nature is not onely vouchsafed vnto all wicked men indifferently but euen vnto Diuels themselues who doe not onely participate in nature the common essence faculties and powers proper vnto the substance and nature of all other Spirits but also doe exercise these powers and spirituall forces vsually vpon other inferiour natures subiect vnto their supernaturall nature reach and efficacie as is oft seene in their workes euen vpon the bodies goods of the blessed Saints and sonnes of God Hereby then is euident that nature cannot take notice or distinguish a wicked man no not a Diuell and therefore much lesse a Witch But here may be obiected that diuers hearbs other simples produce many strange and wondred effects by an hidden secret and occult quality and property in nature though there appeare no manifest qualitie oft-times in them by which in reason or probabilitie they should or can bee effectuall thereto This Physicions do dayly witnesse and proue true Why then may there not bee likewise yeelded the like hidden power or antipatheticall vertue in the nature of the element of water and thereby a Witch bee detected as well without knowne cause or reason thereof in nature notwithstanding naturally the euils or diseases both of body and minde are both detected and cured by elementary substances or compositions in which there is no manifest known proportion therewith It is truely answered that although in this supposed experiment of the disposition of the element of water towards Witches casualtie may haply sometimes seeme to iustifie it true yet is not this sufficient to euince it a thing naturall Those things which are naturall necessarily and euer produce their effect except some manifest or extraordinary interception or impediment hinder Thus fire doth necessarily ordinarily and alwayes burne and consume any combustible matter or fuell being added thereto except either some manifest or extraordinary hindrance oppose it The like may be sayde of all other elements for their natural effects in their proper obiects Natural medicines likewise if rightly accommodated with prudence art and discretion vnto the right disease doe neuer faile their vsuall productions or effects This Almighty God in his holy writ doth confirme and long and aged experience of many hundreths of yeares hath successiuely witnessed wherin the ancient records of all learned Writers haue euer testified innumerable medicinal herbs and drugges certainly and truly to bee euer the same Present times do likewise see and witnesse it and no man doth or can doubt it in the right proofe Concerning any such nature or custome in the element of water in the refragation of Witches who was as yet euer able to write and fully resolue or proue it ordinary necessary certaine euer or for the most part not fayling as is in course of nature most infallible and neuer doubted What former ages haue successiuely vouchsafed the mention of truth or certainty therein Hath Almighty God at all so much as approued any opinion or thought thereof Is it not rather to be iustly doubted that it may bee esteemed among the abominations of the Gentiles which God in his people doth detest Deut. 18. verse 9 Doe all men in our time or good and iust men auouch their owne proofe in the tryall thereof Or contrariwise do not many wise religious learned and equall minds with reason reiect and contemne it Dooth Law as yet establish it or reason proue it How can it then be proposed as equiualent with those reasonable meanes or wayes of iust proceedings or tryals which God his diuine Lawe his law of nature iudgement reason experience and the lawes of men haue euer witnessed perpetually and onely assured certaine and infallible It wanteth the vniuersall testimony of former ages and Writers in this our age it is held in iealosie with the most iudicious sage and wise It hath no reasonable proofe no iustifiable tryal hath dared to auouch it vpon publike record no lawe hath as yet thought it worthy of admittance and the Lawe of God is not proued to proue or approue it If it had beene a thing naturall ordinary of necessary or of certaine operation or power and therein so euidently remarkeable it is impossible it should haue escaped authenticall approbation or the same notable testimonies which all other tryed truths haue euer obtained From the former premises therefore we conclude that it cannot be a thing naturall necessary or ordinary If it bee not ordinary then is it not alwayes the same if not alwayes the same then is it sometimes fayling if sometimes fayling then is it not infallible if not infallible then in no true iudgement or iustice to bee trusted or credited It now remayneth to enquire whether being proued false as ordinary it may not be proued true as extraordinary for to esteeme or grant it both is an impossibility in nature and an absurdity in reason Let vs grant it may be iudged and deemed extraordinary the next doubt then remaining is whether being extraordinary or miraculous it be of God or of the Diuell The reason why