Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19409	The infallible true and assured vvitch, or, The second edition of the tryall of witch-craft shevving the right and true methode of the discoverie : with a confutation of erroneous waies, carefully reviewed and more fully cleared and augmented / by Iohn Cotta ...	Cotta, John, 1575?-1650?; Marlborough, James Ley, Earl of, 1550-1629.	1625 (1625)	STC 5838; ESTC S300	112,889	182

cannot be good or sound in the first Neither doth it or can it stand with any good reason at all that because so smal 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 property 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 vnto that holy vse be not manifested or apparently prooued to be thereby indowed with any vertue much lesse can it communicate any vertue vnto other waters which did not participate therewith in the same religious seruice Except then there may be prooued 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 be 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 exceed 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 son of the widow of Sarepta by Elias 3. of the kings 17. the diuiding the water of Iordan 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 Egypt Exod. 7. which were onely diuellish sleights cunning imitations counterfets and Diabolicall resemblances and shadowes of the true miracles wrought by Almighty God in the hand of his seruant Moses If this miracle 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 miracles 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 be 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 miracles 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 miracle 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 latter dayes and times the Diuell and the great Whore of Babylon shall with great signes wonders and miracles seduce and deceiue the last ages and people of the world Since then miracles 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 miracle in the tryall and detection of Witches Petrus Gregorius Tholosanus in his Syntagma Iuris lib. 2. cap. 12. in a tractate concerning the Relicks and Monuments of Saints together with miracles doth giue very honest sound and substantiall direction First that all credited miracles 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 miracles 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 practise 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 and there deteine them for their owne vaine and foolish lusts without sense or care of the shamefull wrong or iniury which may befall oft-times innocents thereby Though this kinde of tryall of a Witch might haply prooue in it selfe worthy to be allowed yet is it not in euery priuate person iustifiable or tolerable or without warrant of authoritie in any sort excusable The manner therefore of this vulgar tryall must needs with iust and honest mindes vncontrouersedly and vndoubtedly be rusticall barbarous and rude Now to returne againe into the truth of the miracle it selfe in this tryall First let vs enquire with Petrus Gregorius what religious lawes or authoritie haue admitted it as true Secondly what religious reuerend iudicious graue or holy Spectators or eye-witnesses doe auouch it Let vs yet farther proceede with the same Author in the fore-named Syntagma lib. 34. cap. 21. and by some other rules farther examine this miracle if it be well and duely auouched and credited concerning the being thereof whether that being be not a being of the Diuell of his miracles Conatus omnis Daemonum saith the Author vnum habet generalem scopum operibus Dei se obijcere ei debitum honorem subfurari pios hominum animos sibi lucri facere a vero Deo retrahere That is the workes of the Diuell haue one generall scope namely to oppose themselues against the workes of God to rob God of his honour to drawe the hearts of men from God and to gaine them vnto himselfe Let vs now consider the fore-named miracle by these rules Concerning the approbation thereof by any religious

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● birab●● power and manner comming out of the possessed Marke 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 it 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 Dodona 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 Genesim 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 Athenodorus 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 times herein Let vs come vnto later daies and writers It is reported by Iohn de Serres the French Chronicler that the late renowmed 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 vault 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 In 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 admited 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 Lemures 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

found likewise naturall If it cannot be found naturall it cannot be ordinary That it is not nor cannot be naturall is manifest First for that the ordinary 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 efficacy as is often seene in their workes euen vpon the bodies and 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 herbs and other simples produce many strange and wondered effects by an hidden secret and occult qualitie 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 doe dayly witnesse and prooue true Why then may not there 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 knowne proportion therewith It is truly answered that although in this supposed experiment of the disposition of the element of water towards Witches casualty 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 alwaies burne and consume any combustible matter or fuell being added thereto except either some manifest or extraordinary hindrance oppose it The like may be saide of all other elements for their naturall effects in their proper obiects Naturall 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 wherein the ancient records of all learned writers haue euer testified innumerable medicinal herbs and drugges certainely and truely to bee euer the same Present times doe likewise see witnes 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 prooue it ordinary necessary certaine euer or for the most part not failing 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 be 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 doe not many wise religious learned and equall minds with reason reiect and contemne it Doth Law as yet establish it or reason prooue it How can it then be proposed as equiualent with those reasonable meanes or wayes of iust proceedings or tryalls 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 iealousie with the most iudicious sage and wise It hath no reasonable proofe no iustifiable tryall 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 prooued to prooue 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 be not ordinary then is it not alwaies the same if not alwayes the same then is it sometimes failing if sometimes failing then is it not infallible if not infallible then in no true iudgement or iustice to be trusted or credited It now remaineth to inquire whether being prooued false or ordinary it may not be prooued 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 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 miraculous and 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 Sacrement of the Eucharist be likewise noted and obserued to trurne backe or fly away from the thraotes 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 faile in the second it