CHAP. I. Of naturall knowledge, and how it is solely acquired, either by Sense, or Reason, or by artificiall and prudent coniectation.

AS there is one onely Infinite, which hath created all things finite: so is there one onely finite, most neerely like vnto that Infinite, which is wisedome and know­ledge in men & Angels. The knowledge which is giuen to Angels, is only known to God & Angels. The knowledge which is giuen to man, is knowne by man, limited, measured and confined. It is therefore by the most wise Philosophers and fathers of former times, & the Sages of later times and ages agreed, by a generall consent & harmony of the same truth, that all things which are allotted man to know or vnder­stand, are by two waies, or instruments solely to be atchiued or hoped. The first of these is the inward vnderstanding: the Scalig. de Subtil. Ex­ercit 307. sect. 22. second is the outward sense. The vnderstanding hath know­ledge diuers waies. First immediatly, by an inbred Idea & vn derstanding of certaine generall notions common vnto all [Page 2] men, and in them, and with them borne. This, though in­tellectuall, may bee in some sort assimulated vnto that na­turall instinct in bruit creatures; by which, when they come first into the world, yet immediately by the direction of Nature, they refuse, and flie from that which is euill and harmefull, and seeke and know that which is needfull vn­to their life and preseruation. Secondly, the vnderstan­ding hath knowledge by ratiociation, by the discourse and vse of reason. By this ratiocination, we doe in many things gaine a Omnis syl­logi [...]mus, vel regul [...]tis, & [...] est vel demonstration, vel [...] Aristot. lib. [...]. certainety of knowledge; in other some a proba­bility and likelihood onely of certainety, yet oft-times in a very great neerenesse Dialecticus syllogismus, vel ratio [...]ina­tio ex propo­sitonibus Di­alecticis, vel probabilibus, licet non cer­ [...]a vt demon­stratiu [...]s, syl­logismus, ta­men vera in­d [...]ia consti­ [...]; est verarum opi­nionum sons, Aristot ibid. and affinitie with certaintie. Knowledge likewise commeth by the outward senses, which doe certainely and vndoubtedly informe the vnder­standing concerning their seuerall proper obiects, where the facultie is sound, and the instruments of sense, and the outward meanes of conueyance are rightly disposed.

Among these fiue senses, the sight and hearing, the eye and eare, are the most excellent and chiefe wayes of multi­plication and increase of naturall knowledge. Besides these waves of knowledge; namely, the inward and the outward sense, there neuer was, nor euer can be enumeration of any other. For this cause the Philosophers haue diuided all things that are incident vnto mankinde, to know or vnder­stand; either vnto such things as immediatly Hinc Syllo­gismi perfecti & imperfecti ratio ex Ari­stot. in their very first thought or mention do proue themselues, & at the first consideration or sight are euident vnto all men; or such as are directly inferred and necessarily proued by other pro­positions, or such as by prudent ghesse onely and likely con­iecture giue a faire probability of truth and certainty. Such things as immediatly proue themselues, and are vndoubted, in their first view, are subiect either to the sense onely, or vn­to the vnderstanding onely. Such things as are only proper to the sense, and thereto immediatly and properly subiect, are things seene, heard, touched, tasted, smelt; as colours, fi­gures, lineaments, sounds, musike, hardnesse, softnes, drines, moisture, roughnesse, smoothnesse, sowre, sweete, diuersity of [Page 3] odours and the like: in which, without the vse of the fiue sen­ses, men cannot be sensible or know any thing in this inferi­our world vnder the heauens. Such things as are subiect vn­to the vnderstanding onely, and not vnto the sense, and im­mediatly proue themselues, are generall notions and recep­tions, inseparably fixed in the vnderstanding of all men. Of this kind are these positions in Philosophie. All things that are made, haue their matter, Materian [...], For [...]an. Priuatienem. out of which they were made, haue their speciall formes and difference, by which they are a part that they are: and lastly to that being, which they are, are risen from that which they were not. Likewise, these po­sitions in Logicke: Euery proposition is true or false, affir­matiue or negatiue, and extendeth generally vnto all vnder the same kinde, or to some particulars, or to a singular, or is indefinite. Likewise, in Arithmaticke these: One is no num­ber, one cannot be diuided, or is indiuisible; foure is more then two. Likewise, in Physike these: Euery man is sicke or healthfull, or a neuter: Contraries are cured by contraries, as heat by cooling, cold by heating, moysture by drying, drynesse by moysting. As in these named Sciences, so in all other; there are the like generall notions, immediatly at the first view proouing themselues vnto the vnderstanding, and euery man in common sense and reason, immediatly consen­teth vnto their truth; and he that denieth it, or seeketh proofe therof, is esteemed iustly madde, or voyd of reason.

There are other things also subiect vnto the vnderstan­ding onely, which do not immediatly vpon the first view or consideration (as the former) proue themselues, but are pro­ued by others more cleere and euident then themselues; as this proposition. The motion of the heauens is not infinite. This is not manifest vnto euery man at first view, but requi­reth another more manifest then it selfe, to make it manifest thus: That which hath a certaine limitted course, circum­uolution and motion, cannot be infinite; but Astronomie for many thousands of yeares hath discouered the courses, peri­ods, reuolutions, and set perambulations of the heauens, and therefore the motions of the heauens cannot be infinite. It [Page 4] may here easily be obserued, how the first position being vn­able to proue it selfe, another more manifest doth giue it light, and doth deduce it vnto that, which doth so immedi­ately proue it selfe vnto common sense, and reason, and ob­seruation of all ages and times, that no idiot can be ignorant, or will deny it.

Thus hath bin manifested, how some things are immediat­ly vnderstood in the very first consideration & view: some are proued by themselues, some not proued by themselues, but made euident by others. As many things are in the for­mer kinds & seuerall maners manifested, and euidently pro­ued vnto reason, sense, or vnderstanding: so are there many things neither by themselues nor by other euident, neither to the vnderstanding and reason, or to the outward sense at the first apparent, but remaine ambiguous and doubtfull. In these things certainty of knowledge by manifest proofe fai­ling, there remaineth no other refuge, but prudent and artifi­cial coniecture, narrowly looking & searching thorow pro­babilities, vnto the neerest possibilitie of truth & certainty.

Fom hence doe arise excellent vses and benefits vnto vn­derstanding, though not so farre forth ofttimes gained, as is desired vnto all priuate ends, yet so farre forth, as maketh wise and vnderstanding men excell and shine before others. Hence it commeth to passe that in doubtfull cases, counsels and attempts, one man is seene and knowne to ouershine an other, as much as the glorious Sunne doth his ecclipsed si­ster, the Moone. Hence haue issued so many noble and he­roike Vertues; Sagacitie, exquisitnesse of iudgement, Pru­dence, Art, in the administration of high affaires. For, al­though in probabilities are no euident certainties, yet doe they so farre forth oft-times aduantage and aduance vnto the knowledge of certainety, that it is almost equall vnto certainty, and doth perswade and settle discreete resolution and disposition in all affaires. In this consisteth the height, the tope, the som of Art, and the perfection of all humane knowledge, aboue or beyond which, no man could euer soar or leuell. By this light onely the former mentioned meanes [Page 5] failing, is oft times gained much excellence of natural know­ledge to man, beyond and without which the eye and sight of knowledge in man is sealed vp, his vnderstanding dark­ned, and cannot know many hidden things. And thus to him that rightly doth meditate and consider, it is vndoubtedly cleere and certaine, how the Creator and infinite Prince of all principles hath founded the beginning & end, the power and posse of all knowledge, vpon one of the former waies of inuestigation, beside which there is no naturall knowledge to be expected. Philosophie as yet neuer found other Quod non est secundum naturam, non contin [...]u [...] a Scientia, Arist. Anal. poster. waies vnto that infinite number of all Arts and Sciences, so admi­rably flourishing thorow so many ages of the world. For this cause the most excellent & prime Philosopher, Aristotle, reiecteth whatsoeuer cānot be found by Sense, or proued by reason, as spurious. Likewise Ptolomie hath bounded the true Art of Astronomie within fatum Physicum, within a necessi­tie in Nature, and to distinguish it from superstition (wher­with curiositie vsually defileth or intangleth it) doth limit it intra conuenientem naturae modum, that is, within proportion and measure answerable to Reason and Nature. For this cause also, all true Philosophers haue determined the two onely instruments of all true Arts, to bee Reason and expe­rience, which Galen doth call the two legges whereupon the Art of Physike doth consist. And therefore in the second chapter of his Finitiones medicae, he saith, Optimus is est Me­dicus, qui omnia in Medicina recta agit ratione, that is, hee who doth all things in his subiect of Physike, according to right rule of reason, is the most excellent Physicion.

From hence also all true Artists haue defined Art to bee, Habitus cum ratione factiuus, that is, a settled habilitie, and promptnesse of action, and operation according to reason. Vpon this ground others haue built other true rules and obseruations, concerning true and lawfull Arts. Therefore (saith Galen) ars non est ex ijs quorum neutiquam est potestas, Isagog. chap. 5. that is, Art is not of such things as cannot be accomplished. Which is worthy noting, to distinguish prestigious and supposed Arts from true Art. To this o­thers [Page 6] likewise haue added another obseruation, that is; that Art is imployed about such things as are in reason profita­ble and not vaine. So saith Scaliger, exercit. 37 Sect. 31. Ars non est de rebus inutilibus. It is yet further obserued vpon the same ground, that true Art doeth not confound or cloud it selfe in mists, but reduceth vnto order, light and reason, things dissipate, confused, and out of order and reason (as Cicero affirmeth) Ars res diuulsas dissolutasque conglutinat, & ratione quadam constringit. Vpon the same grounds diuers renowmed common weales haue expelled all false and forged Arts: as, Necromancy, Aeromancy, Ge­omancy, with other sortiligous Diuinations. Vpon the same reasons, diuers Emperors, Kings, Kingdomes and Lawes, haue exploded, censured, and condemned all such as vnder pretext of the wholesome Arts of Astrono­my, Mathematikes, and the like, haue runne into foolish curiosities, impostures, and deceitfull practises. Iustinian the Roman Law-giuer and Emperour, his lawes are extant to this purpose. Likewise Tiberius his Decrees for the expul­sion of counterfeit Mathematicians and Magicians. And Vlpian in his booke de Mathematicis & Maleficis, testi­fieth the publication of their goods, and their inhibition by the Emperours from communion with other Citizens so much as in fire or water. And as Reason, good Lawes, Kingdomes, Nations, and Common-weales haue distin­guished ingenuous, liberall, true and profitable Artes, and Sciences builded vpon reason, trueth and vnderstanding; from base, ignoble, vnprofitable, needlesse, curious, and er­ronious Artes: so hath the holy Scripture both iustified, sanctified, and commended the one, and condemned, and nominated with rebuke and shame the other. The first is euident, Exod. 3. verse 1, 2, 3, 4, 5, 6. where Almightie God doeth testifie concerning the knowledge and skill of workmanship in gold, siluer, and stone, that hee gaue it by his Spirit vnto Bezaleel, and Aholiab, who were workmen according to knowledge and vnderstanding in that lawfull Art, profitable vnto the building of Gods house. The se­cond [Page 7] is manifest, Actes 19. verse 19. where it is in their due commendations recorded, that those who before vsed and practised vaine and curious Arts, when they were by the preaching of the Apostles truely conuerted, in token of their vndissembled repentance, they absolutely renoun­ced and disclaimed their vaine learning, and openly burnt their bookes, though valued at an high rate and rich price.

CHAP. II. That no Knowledge can come vnto man in any Art or Science, but by Sense or Reason, or likely and artificiall coniecture; is proued by the Science and Knowledge of Physike in stead of all other Arts and Sciences.

NOw for the better impression of that which hath beene before said: that is, that nothing is or can bee detected, or is liable vnto mans knowledge, which com­meth not vnto him by the helpe of Reason, the inward or the outward Sense, Demonstration, Ratiocination, or iudi­cious and prudent Coniectation in reasonable likelihood: let vs examine any one particular, ingenuous, liberall or lawfull Art or Science, in stead of many, and therein view, how by the former mentioned keyes, doores and entrances solely, are opened the wayes vnto their contemplations, study, and perfect apprehension. And if one Art or Science may bee sufficient herein, I thinke it most fit to choose my owne, because as to my selfe most prompt; so vnto any o­ther not vnprofitable. All diseases that happen vnto the body of man are either outward or inward, and therefore either seene by the eye, and deprehended by the outward Sense, or conceiued onely by Reason and the inward Vn­derstanding. Inward diseases, and subiect onely vnto rea­son and vnderstanding doe sometimes appeare clearely and certainely to reason and vnderstanding; sometimes they doe not appeare certaine, or by certaine notes or signes, but by likely markes onely, which are the grounds of arti­ficiall coniecture.

[Page 8] And as some diseases are apparent to outward sense, some euident to inward reason, some by artificiall conie­cture onely in learned, exact search and perquisition pur­sued vnto their discouery: so also are many diseases hidden from all these wayes of inuestigation, and therefore re­maine as remembrances of mans manifold ignorance in this life, and of the secret reseruation of Gods decree and prohibition. As then in those diseases which are apparent vnto sight, it is blindnesse in a Physicion to make question; in those which are euident to reason, to make doubt, is rea­sonlesse fatuitie; in those which may be attained by artifici­all coniectation, search or perquisition, either to be slacke, is sloth, or to bee vnable, is insufficiencie: so in those dis­eases, which neither outward sense, 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 necessia­rily be euident to reason; as also, that it is not difficult to define innumerable diseases to him that is able to Cenus mor­bi proximum, cum [...] af­fecta co [...]un­ctum const [...] ­tuit [...]. 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 [Page 9] 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, sometimesen 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 [Page 10] 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 searned, iudicious, prudent, and discreete artificiall conie­cture proceed exactly to distinguish & analise, as followeth. All the forenamed 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 [Page 11] disquisition in their differencies, doth notwithstanding sift 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; in one with thicknesse, blacknesse, and small quan­tity of bloud, in another with thinnesse, brightnesse of colour, and more quantity; and in one of these also with lesse, and in another with more difficulty and labour. Shortnesse of winde, or difficulty of breathing, is a com­mon companion to all the named diseases; but in one with frequent expuition, in another without, and where, with expuition, in one with more facility, in another with dif­ficulty, in one with one manner of distension of the instruments of respiration, in another with another, in one kinde of difficulty of respiration more frequent, in another lesse, in one more grieuous, in another tolerable. [Page 12] The like may be said of coughing, and paines. Coughing in one of the forenamed diseases is with much, in another with little, and in another with no expuition at all; in one continuall, in another with intermission; in one with inten­sion, in another with remission; in one loud, in another still; and where, with expectoration, in one of one colour and quantity, in another of another, and in another of none at all; in one easie, gentle, free and without paine, in another, grieuous and painfull; yea suffocatory, and neere to stran­gle. Paine likewise is a common companion to all the men­tioned diseases; but distinguished in the one and the other, by the manner, nature, and situation of the seuerall parts, which apart ineuery one it possesseth, and also by the diffe­rent oddes, fashions, and kindes of paine; some being sharp, some dull, some quicke, some slowe, some with distension, some with punction, some with heauinesse and sensible weight, some more grieuous to the Patient lying, some to him sitting or standing, some more calme in one position of the body, and some in another.

And thus prudent an skilfull coniecture, by due and dili­gent perpension, comparing together oddes, and exactly referring vnto true discerning the seuerall properties and differences of accidents, their manner proportions, and o­ther due circumstances, doth in the end reduce euery acci­dent to his right disease, and euery disease to his right cause; whereby the prudent, and iudicious Physicion doth cleerly vnderstand directly and timely to apply proper and perti­nent remedies. And thus in doubtfull cases, which are nei­ther euident to Reason, nor manifest to Sense in the Art and exercise of Physike, it is manifest how solert and accurate coniectation, through the clouds and mists of ambiguities, doth in the end so cleerely send forth and giue so faire a light, that doubt it selfe doth become out of doubt, and is little inferiour vnto certaine and plaine demonstration. As a short summe of all that hath been said, whatsoeuer hath beene declared of diseases, the same may bee propounded concerning their issues very briefely.

[Page 13] The issues of all diseases are either informed from Sense, or euident by reason, or scrutable by artificiall coniecture. Examples of the first kinde are manifest, when with our eyes we behold the motion and Sense externall and other outward functions of the body, either abolished, or in an high degree depriued of their power and naturall vse.

This certaine testimony of our sight doth certainely in­forme the vnderstanding, concerning the dangerous issue.

Examples of the second kinde are manifest likewise we finde either the causes of diseases vnremoueably fixed, or the disease it selfe rooted in the substance of any of the principall parts, or accidents in malignitie, vehemence, and fury irresistable. In these cases a doubtfull and hard issue is euident to Reason by iust consequent.

Examples of the latter kind are also apparent, when in diseases, good and euill signes are so doubtfully mixed, that some promise Life, others as much threaten Death: some in number discourage, other some in worth as much as in­courage. We doe oft see and know in the middest of this mist and darknes, where there appeareth not to a common sense so much as the least shew of any indication of certaine issue; yet through the exquisitenesse of prudent & artifici­all perpension, and due exact distinction in the foremen­tioned seeming inscrutable oddes; the learned Physicion euen in the first scarce sensible budding of indication, and in the first most imperfect and scarce-being thereof doth oft discouer that true euent, which vsually and for the most part is seene and obserued to come to passe.

If any man not rightly apprehending reason, make a doubt or question of any such possible exquisitnes, let him consider and behold it by an easie example. In an in­equalitie of one and the same Vermiculant pulse, where the beginning of the same distension is quicker, the next conti­nuation or middle part is slower, and the beginning of the and thereof, ending almost before it begin: it must needes be very difficult, nay, almost impossible vnto the first view of Sense or Reason, or to a common iudgement or learning, [Page 14] to diuide really, and distinguish this one short small motion into two or three distinct times and parts of motion, the space so very short, the faculty of mouing so low and weake, and the mouing it selfe almost altogether in an in­sensible exiguitie, and an indiuisible degree of lownesse.

Wee see oft-times a common vulgar cannot in his reason conceiue it, much lesse by his sense at all perceiue it. Neither is it found easie to euery man, though learned therein, yea, or educate thereto, either perfectly to apprehend the gene­rall Idea of such a motion, or at all in the first proofes and tryals of his sense or hand to deprehend any particular. Not­withstanding, the Physicion that exquisitely discerneth and iudgeth, doth both in reason see, that euery single smallest motion, hath his diuers distinct diuision of parts, & also by his discerning, wary, iudicious and exercised touch, doth a­partly detect and discouer it: And thus hath been proued by seueral instances taken in the art of Physicke, insteade of al other Arts and Sciences, for auoiding tediousnesse and con­fusion, that all knowledge, all Art, all Science whatsoeuer giuen vnto man, hath no other entrance, meanes, or wayes thereto, but thorow Sense or Reason, or prudent and artifi­ciall coniecture, sagacitie and exquisitenesse of iudging and discerning thereby.

And that it may the better appeare, that beyond these waies and lights, the Physicion cannot finde any knowledge or discouery of Diseases: let vs view some particular exam­ples of some Diseases for this cause vndiscouerable and not to be detected: and therewith consider the impossibilitie of discouery to consist solely herein; namely, for that they are remoued from any capacitie of Sense or Reason, and from the reach of all artificiall search, scrutiny & accurate insight deriued from both, which is the highest straine of humane Vnderstanding. In the generall it cannot be denied (except of such whose vnderstandings are extremely blinde) that it is impossible, that those diseases should or can bee at all so much as suspected (and therefore much lesse knowne) which yeeld no shew, no signe, no indication of themselues. There [Page 15] needeth hereof no other, nor better proofe, then the enu­meration of some particular diseases of this kinde.

Are not diuers secret and hidden Apostemations, and other inward collections of vicious matter in the body, dayly Seminaries of vnexpected and wondred shapes of corruption and putrifaction, which lying long hidden in the body, and by an insensible growth taking deepe roote, in the end sodainely breake forth beyond all possible expe­ctation, or thought of the most excellent, exquisite and sub­till circumspection and disquisition? For a briefe confir­mation hereof, Hollerius doth mention a man, the cause of whose disease while he liued, being vnknowne to Phy­sicions, and Art, after his decease his guts were sound gan­grened and perished, and therein things viewed like vnto Water-snakes, and his Liuer full of schirrose knots.

There happened vnto my selfe this yeare last past, a Pati­ent, a very worthy Gentleman, who being extremely vexed with the Strangury, Disurie, and Ischurie together with pissing of blood in great abundance, and the stone, by the vse and accommodation of remedies, found much ease, miti­gation of paines, and qualification of the extremitie of all the former accidents. Notwithstanding, for that there were certaine indications of an Vlcer in the body or capa­citie of the Bladder, his recouerie was not expected, but af­ter his decease, in the dissection of his body, his Bladder was found rotten, broken and black, without any manifest matter therein as cause thereof, or so much as one stone, although hee had formerly and immediately before auoid­ed many stones at seuerall times. This I produce, being fresh in memory, as an instance of impossibilitie of know­ledge vnto a Physicion in many and frequent cases. For how could the fracture or colour of his Bladder, while the Patient was liuing, by any exquisitenesse of Art or vnder­standing, be knowne in any possibilitie, meanes, or power of man, although all the other accidents aboue mentioned, were vndoubtedly, by certaine indications and signes dis­couered? I might here deliuer many other like Examples [Page 16] out of mine owne knowledge; I will onely call to remem­brance one more.

I was of late yeares Physicion vnto a right Noble Lady; the cause of whose apparent dangerous estate, diuers lear­ned and famous Physicions conioyned with my selfe, could neuer discouer. In the dissection of her body after her de­cease, her heart was found in closed with a shining rotten gelly, and the very substance of the heart of the same co­lour.

In the same Lady, an intolerable paine about the bot­tome of her stomack, by fits depriued her of all ease by day, and of rest by night, and could neuer be either knowne in the cause, or remooued in the accident by any meane or remedy: but after death, in the dissection of her body be­fore mentioned, a black round gelly as bigge as a Tenice ball, did manifest it selfe in that place, where, in her life, the intolerable paine was seated and fixed.

Of this euill discoloration of her heart, of the matter and euill colour of that matter wherewith her heart was inuiro­ned; as also of that collected gelly in her stomacke, what possible knowledge (thinke you) or exquisite vnderstan­ding, or art of man could euer in her life time giue any no­tice or information? Like vnto this is that which Holle­rius in the 21. of his rare obseruations doth mention. In a sicke man perplexed in a strange manner from an vnknowne cause in his life, after his death his liuer and epiploon did appeare corrupted and putrified, his stomacke toward the bottome bruised and full of blacke iuice or humour. Chri­stophorus Schillincus, opening the body of a childe after death, reporteth, that hee saw in the small veines, running thorow the substance of the liuer, many small scrauling wormes then liuing. Beniuenius doth make mention of a woman tormented grieuously by a needle in her stomack, which was impossible by any art or exquisitnesse of vnder­standing to bee conceiued or suspected, if nature it selfe working it out thorow the body and substance of the sto­macke, vnto the outward view and Sense, had not so disco­uered [Page 17] it. I will not here mention the generation of wormes, stones, and the like in the guts, gall, heart, longs and other parts, of which no Art, or excellence of knowledge can pos­sibly take notice, vntill they haue prooued themselues vnto the fight. Many diseases of these kindes being fearefull and terrible accidents, and afflictions vnto the body, yet for the most part are neuer detected; because they haue not one­ly no proper true certaine likely, but no possible meanes or way of indication or notice at all, in any reason or vn­derstanding of humane Art or Science; without which the most exquisite and Scientificall Clarkes are altogether dis­abled, and must necessarily bee ignorant. Thus hath beene at large manifested, that nothing can bee vnto the Physici­an in his Art and Science knowne, which either by outward Sense or inward is not apparent, or by likely and artificiall coniecture from both, is not detected or discerned. The like might bee vrged concerning the trials of Lawe and Iustice, and inquisitions of offences and errors against the Law, which are the diseases of a Common-weale, as the for­mer of the body of man. Many offences against the Lawe are apparent vnto the outward Sense, as sight or hearing: and therefore being witnessed by hearers or beholders, are without doubt or difficultie immediately dispatched, sen­tensed, and adiudged. Many also are euident to reason, which therefore are held and reputed inuincibly and infal­libly to conuince.

Many offences also there are, neither manifest to Sense, nor euident to reason, against which onely likelihood and presumptions doe arise in iudgement; whereby notwith­standing, through narrow search and sifting, strict exami­nation, circumspect & curious view of euery circumstance, together with euery materiall moment and oddes thorow­ly, and vnto the depth and bottome by subtill disquisition fadomed, the learned, prudent, and discerning Iudge doeth oft detect and bring vnto light many hidden, intestine, and secret mischiefes, which vnsensibly and vnobseruedly would otherwise oppresse and subuert the Common-weale, When [Page 18] by none of these wayes of extrication the trueth can possi­bly be gained, the wise and vpright Iudge vnto necessitie in want of due warrant vnto iust proceeding, doeth with pati­ence and sobrietie submit. For this cause (as may be seene vpon records) many cases iustly necessarily and vnauoida­bly stand perpetually inscrutable, vndecided and neuer de­termined, as certaine proofes & euidences of the limitati­on and annihilation of mans knowledge in many things of this life: Almightie God oft-times decreeing to hide some trueth from the sight of man, and detaining it in his owne secret will and pleasure.

CHAP. III. Whether Witch-craft haue any other wayes or meanes of inue­stigation, then these before mentioned, and what is the true inuestigation.

IT hath beene at large before declared, how God and Na­ture haue limited and confined all knowledge of man, within certaine wayes and bounds, out of which, and be­yond which it cannot passe; as also for that cause, that no iustifiable Art or true Science whatsoeuer, doeth or can ex­ceed those restraints. There haue bin also diuers examples produced of the necessitie of mans ignorance, in the im­possibilitie of much knowledge, and discouery of things hidden and inhibited by the iust and vnsearchable decrees of God and Nature. It remaineth now to enquire concer­ning our particular subiect of Witch-craft, whether in the common way of all other detections of trueths, it ought likewise consist; or whether by it selfe it haue other priui­ledges beyond all other trials. If reason be the sole eye and light of naturall vnderstanding which God hath giuen vn­to reasonable man (as is before prooued.) If without it can be no naturall knowledge, no Art, no Science, no disco­uery. If Law among all people and nations be so iust in all things, as to doe or allow nothing against true reason (in [Page 19] which consisteth right.) If God himselfe, and all flouri­shing Common-weales haue tyed men and Lawes, and the decision by them of all doubts, questions and controuersies, either vnto right proofe, euidence and allegation, accor­ding vnto reason, or at least, faire likelihood, presumpti­on, and probabilitie; and beyond these there neuer was, is, or can bee any iust iudgement or triall: How is it possi­ble that man can attaine any knowledge of Witch-craft, if not by those meanes, by which onely his nature is capable of whatsoeuer is allotted to bee knowne thereto? If this bee infallibly true, man must either by the former com­mon wayes of knowledge and detection, know likewise and detect Witch-craft, or else bee altogether ignorant thereof; whereof the contrary by dayly experience is ma­nifest. It may bee and is obiected, that it is a hard and dif­ficult matter to detect Witch-craft, by the former and or­dinary courses, as is oft seene and found apparent. So is it likewise equally difficult, and as hard by the same meanes oft times, for many a iust man to prooue and cleere his op­posed innocency, and for many an iniuriously wronged wretch to prooue his right, to defend his goods, yea, life it selfe from violence; notwithstanding, this is no allowance vnto another way, no reason or iustification of any vnwar­ranted way, or way out of the way of Reason, Iustice, and Law, bee his burden neuer so importable, or his iniury ex­ceeding crueltie.

For, if God had allowed vnto men alwayes smooth, assu­red, certaine and infallible wayes vnto the satisfaction of their wants, and the accomplishment of their intentions and desires without failing; what would become of Reli­gion, Vertue, and Wisedome? Then should euery man be alike wise, and men would bee so confident in their owne strength and power, and so proud, that they would forget God and neuer thinke of the Almighty. If the meanes and wayes vnto all knowledge, and the information of our desires and affections, did meete with no impediment, no opposition, no contradiction, no casualty to intercept, and [Page 20] all things should prosperously succeed vnto our meanes and endeuours, there would neuer bee any vse of Patience, Temperance, or dependance vpon the diuine prouidence; and consequently, little acknowledgement, and lesse wor­ship and adoration of our Creator, who according to his wisedome, good will and pleasure, doth otherwise gouerne, guide, order and dispose all things. For if vnto our sup­posed needfull ends, vses and necessary desires were cer­taine and vncontrouled wayes, nothing impossible, nothing denyed; then were our lust a Lawe, and man in no power but in his owne, in no awe, in no Law, in no rule.

Therefore Almightie God in his great and vnspeakeable Wisedome hath subiected vaine man, and made his pride subiect to infinite creatures, limits, restraints, coertions, thereby to teach him true wisedome, pietie, trust, depen­dance, worship, and adoration of his all-restraining and al­limiting vnlimited power. Man therefore must thereby learne to be contented so to know, as therewith to learne to know himselfe; that is, with his large portion, his lot, his manifold indowments, his excellencie of Sense, Reason, Vn­derstanding, Prudence, Art, not to forget or spurne at their interdictions, prohibitions, and inioyned lists, beyond which to desire to know, is curiositie, is folly: Sapientia, ve­ra nolle nimis sapere, saith the Poet. It is true Wisedome, not to bee too wise: that is, not to know, nor desire to know more then is allowed or needfull: needfull, not in our de­sires, but Gods Decree.

Here then let me intreat reasonable men, not too much (as is vsuall) to swell with indignation, or to be puffed with impatience, where God doth not apertly reueale & plaine­ly (as they desire and thinke needfull) the subtill engines, and mysticall craft of the Diuell in the Machinations of Witches and Sorcerers; but soberly, modestly, and discreet­ly, so farre forth be contented to pursue the tryall and iust way of their discouery, as with sense, with reason, with Reli­gion is iust and righteous, knowing that whatsoeuer is be­yond these lists, is reasonlesse, senselesse, and impious.

[Page 21] For since God and Nature (as is before said) hath limi­ted the scrutinie of all true Arts, and Sciences, all naturall knowledge for discouerie of controuersies and resolutions vnto the lights of Reason and Sense, & artificiall coniecture, prudence, Art, Sagacitie, and subtiltie of vnderstanding de­riued from thence; vnto that other barre or seate of Iustice can Witch-craft appeale or be brought?

It may be obiected, the Art of Witch-craft, being super­naturall, and the practice thereof sustained by an extraor­dinary power; that therefore the meanes and wayes of discouerie must bee likewise more then ordinary and su­pernaturall.

Hereto is truely answered, that since the nature and power of Spirits is vnknowne vnto man (as all things su­pernaturall) and can bee, and is no otherwise knowne, but by examining the workes issuing from thence, and compa­ring them aright with that which is naturall (because man in his Reason and vnderstanding cannot discerne that which is truely transcending his Nature, otherwise, then obseruing how farre it exceedeth that which is according to Nature:) therefore (I say) the workes of the Diuell, or Witches, though sustained and produced by a supernaturall power, yet can haue no other way for their detection by man, but that which is ordinary vnto man, and naturall and possible vnto man; for that which is aboue or beyond his power, or Nature, is not his owne. From hence must necessarily be concluded, that there is no other ordinary way vnto man (who knoweth or can know nothing but that is naturall) vnto the discouerie of that is supernaturall, but that way which is likewise naturall. Although therefore the sub­iect of Witch-craft require a greater measure of know­ledge to discerne that which is therein really, and truely supernaturall, from that which in nature oft times hath a very great likenesse, and a deceiueable similitude there­with: yet is the way vnto that knowledge, the common high way which conducteth vnto all other knowledge whatsoeuer. And that this also is the same way & direction, [Page 22] which the holy Scripture it selfe doeth intend, for the dis­couery of witches, and their sentensing is manifest. Num. 39. 30. Deut. 17. 6. and 19. 15. Matth. 18. 16. Iohn 8. 17. 2. Corinth. 13. 1. Hebr. 10. 28. In these named places it is required, that no man bee iudged in matter of weight, or death, but by the testimony of two witnesses, at the least. Witch-craft therefore being a matter, both of weight, and death, cannot according vnto Gods word, bee iudged but by testimony of witnesses: whatsoeuer is witnessed, must necessarily bee subiect to sense, since no man can witnesse ought, whereof there is not sense. From hence then it is ineuitably concluded, that the workes of Witches, are no other way to bee discerned, or iudged, but by the common way of discouery, by deedes, and workes apparent to sense, and the testimony thereof. Let men then bee perswa­ded and contented (since God hath alotted, and allowed vnto the nature and power of man no other way) in this onely warranted true way to seeke the discouery, to finde the footing, path, and steppings of Witch-craft, as of all other things, which by the Decree of God are reuea­led vnto man, and subiect vnto the knowledge of man. It may bee here demanded, whether Almighty God doth not extraordinarily, and miraculously at some time disco­uer this so abominable sinne of Witch-craft, aswell as by ordinary meanes leaue it vnto discouerie? This doubt shall more fitly in more due place be hereafter at large dis­coursed. It hath now beene here manifested, that there is or can bee no other ordinary tryall of Witch-craft, then that which is common vnto all other detections of trueth: and also that all detections subiect vnto the discouerie of man (as hath beene before cleared) are drawne and deriued either from Sense or Reason, or likely probability raised from both.

Before I doe proceed farther, for his more facill vnder­standing, I doe admonish the Reader, that hee distinguish, what is meant by the supernaturall workes; namely, what­soeuer is effected, in, vpon, or by any corporall substances,

[Page 23] or sublunarie bodies, which is aboue the nature, and power of those bodies, or sublunarie substances. They are not su­pernaturall, in regard of those spirituall substances, which are the proper agents, and vnto whom such workes, are no more then naturall; but in regard of those bodily sub­stances, vpon which, in which, or by which, those spirituall substances doe worke, as meerely their patients, and be­ing in themselues, or owne nature depriued of any such possibilitie.

CHAP. IIII. Of the workes of Witches and Diuels.

BEfore wee proceed further to treate concerning mat­ter of Witch-craft, according to the former waies of discouery and inuestigation: it will be needfull to di­stinguish who is the true Author, cause, and immediate workman of the supernaturall workes which by Sorcery and Witch-craft are compassed or brought to passe.

All created substances indowed with powers and vertue from God their Creator, are either bodily, or corporall substances, or spirituall, or mixt and betweene both.

Bodily and corporall substances are the heauens, the ce­lestiall bodies of the Starres, of the Sunne, of the Moone; the bodies of the elements, and all elementarie substances from them deriued and composed.

Spirituall substances are either Angels, or Diuels, or soules of men after death, separated from their bodies.

Mixed substances, partly Spirituall, partly bodily, are mankinde compounded of a naturall body, and vnder­standing soule.

Hence it commeth to passe, that man by his vnderstan­ding Spirit, doth together with Angels, Spirits, and Diuels, participate and vnderstand many things; as the Scripture reuealed; the History and Creation of the whole world; many truths of God; the grounds of Reason; the princi­ples [Page 24] 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 [Page 25] 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 Angeli boni non possunt per care, con­firmati per gratiam. An­geli mali, per mal [...]iam ob­stinati non possunt bene velle Magist. Sent. dist. 7. l. b. 2. dis­couering the other. All good Spirits are either Angels and Messengers of God, specially sent with his holy embassage, to speciall holy men, for speciall holy ends; as was the Seraphinsent vnto Isaiah, the 6. Chapter, verse 6. and as were the Angels vnto the Shepheards, when our Sauiour was borne, or as were the Angels which were sent vnto the Patriarches of olde, or els tutelar Angels, ordinarily com­manded to guide, protect, and defend the Elect and chosen children of God, as is manifest both by the testimony of our Sauiour, Math. 18. verse. 10. See that you despise not (saith our blessed Sauiour) one of these little ones: For I say vnto you, that in heauen their Angels alway behold the face of my Father, which is in heauen. And by that Text al­so, Heb. 1. vers. 14. Are they not all ministring Spirits (saith the Apostle, speaking of Angels) sent forth to mini­ster for their sakes, who shall be heires of saluation? Beside these orders of good and holy Spirits, neither hath the holy Scripture, neither hath the light of reason, or nature, or ob­seruation, knowne or discouered any other.

All the workes likewise and employments of these good Spirits, are all and euer obserued to be like themselues, holy, good, freely seruing and ministring vnto the expresse will, knowne and vndoubted pleasure of Almighty God, as is certainly confirmed, Psal. 103. verse 20. Praise ye the Lord (saith the Psalmist) ye his Angels that excell in power, that doe his commandements in obeying the voyce of his word. [Page 26] All workes therefore or effects issuing from Spirits, that cannot bee proued and manifested to be first commanded by Boni Ange­li difficile cō ­parent, nec ni­si summi Dei iuda capessunt Fernet. de Abd. Rer. Caus. lib. 1. ca. 11. God; secondly, tending solely to the execution of his will; and thirdly, are not contained in one of the foure first mentioned offices and administrations of Spirits, they are all certainely and assuredly to be suspected as workes of diuels and euill spirits, whom God doth permit (as saith S. Augustine in his 3. Booke de Trinitate) to bring to passe such workes of theirs, partly to deceiue those wicked, which God in iudgement hath giuen ouer to be deceiued of diuels; partly, to quicken and stirre vp the godly and holy man, and to trie and proue him thereby, as hee did his faith­full seruant Iob.

Now for a more distinct cleerenesse and light vnto the proofe of these suspected workes of diuels, it is very pro­fitable, necessary and pertinent, that we consider their kinds, which are two. The first kinde is of such supernaturall workes as are done by the diuell solely and simply to his owne ends or vse, without any reference or respect to any contract or couenant with man. The second kinde is of such transcendent workes, as are done with a respect or reference vnto some contract or couenant with man. In the first, the diuell is solely Inter male­licium & mer­rim Diaboli opus disting­nitur. Binsfedi­us Explicat, in praelud. 5. Vt fiat male­ficium haec aria concur­runt, nempe Deus permit­tens, Diaboli potestas, ho­minis malefi­ci voluntas li­bere consenti­ens Binsfel­dius de con­fess. Sagar. an Agent for himselfe, without the con­sent or knowledge of man. In the second, the supernaturall and transcendent workes are truly, essentially, and immedi­ately from the diuell also, (because out of the reach or power of any command of man simply) yet therein man hath a property and interest by couenant and contract, and deriuation thereof from the diuell, which is truely and solely Sorcerie, and Witch-craft: for since supernaturall workes are onely proper to a Spirit, and aboue the nature and power of man, they cannot truely and properly bee esteemed his; and therefore it is not the supernaturall work it selfe, but mans contract and combination therein with the diuell, his consent ^a and allowance thereof, that doth make it his, and him a Witch, a Sorcerer, which is a Tacitè in­u [...] catur Dae­m [...]n quoties quis co [...]ten­dit illud facere per causas na­turales quae nec virtute sua naturali neque ex di­uina aut ec­clesiastica pos­sunt id facere. Bins [...]eldius. [Page 27] contracter with the diuell. Now let vs proceed to consider how these supernaturall workes in the former seuerall kinds are or may be detected, some by Reason, some by Sense; where­in I intreat he Reader to vnderstand supernaturall workes or acts not as absolutely or simply aboue nature in generall (since nothing created can so be) but respectiuely aboue na­ture or in respect of this or that particular nature.

CHAP. V. The workes of the Diuell by himselfe, solely wrought without the association of man.

IT is not destitute of easie proofe, that there are many supernaturall workes of the diuell manifest to sense, wherein man doth not participate in knowledge, contract or consent with him. Did not the Diuell in the body of a Serpent miraculously Instrumen­tum diaboli Serpens Tre­melius [...] The Serpent did verily speake. It was a true Serpent not a shadow, The diuell spake in the Serpent as the Angel in the Asle. D ^r. Willes. reason, dispute, speake and conferre with Eua, Gen. 3? Was not his speach and voice vndoubted­ly, manifestly, perceptibly, and truly heard, and sounding in her eares? There then was no man as yet borne that could combine with the diuell in this supernaturall worke, or that could then be found a Witch. Likewise, was not the Diuels carriage of the body of our Sauiour, and setting it vpon a pinacle of the Temple, manifest to the eye? Was not the fire which the diuell Iob. 1. ver. 16. brought done from heauen in so miracu­lous manner, and in so extraordinary power to deuoure so many thousands of Iobs sheepe, truly visible? The Messenger escaping to bring the tydings doth witnesse it. Was not the power of the diuell seene at such time, as in the Gospell he carried whole herds of swine headlong into the Sea? Was not the Diuell seene to rend and teare the bodies of men by him possessed, in an extraordinary 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 merueilous manner cryed out in the possessed, Math. 8. Mark. 5. Luke. 8? Did not the people behold the miraculous force of the [Page 28] diuell casting the possessed into the middest of them, Luk. 4. 33. 34, 35? Did not the people heare & behold a foule Spirit crying aloud, & in an admirable power & manner comming out of the possessed, Marke 1. 24, 25, 26, 26? 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 diuell 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 & times, which after-times & 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, do 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 certaine vnto any common Reader, what diuers authors of approoued faith and credit, in seuerall ages haue written: how the diuell not onely out of the bodies and seuerall parts, Oracula e­dita sunt per pudenda pu­ellae. Mornae­us de verit. Rel cap. 23. Ex Diodoro. 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 and 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 Juris, 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.

[Page 29] 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 [Page 30] 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 Eryer 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 [Page 31] auoide the common mention of fained gods, Vide Plato­nem in Epino­mide de viribus & potest­atibus Hero­um, quos Latini Lemures dixerunt De Genus item d [...]is & daemo­nibus promiscue in coelo, terra, & singu­lis munci re­gionibus di­stributis vide in Politico. Vide Plato­nem 4. de legi­bus. Quos ibi Plato promis­cue Daemo­nes appellat. Latini his no­minibus, & qui busdam officiis distin­xerunt. 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 Vide Plato­nem in Epino­mide de viribus & potest­atibus Hero­um, quos Latini Lemures dixerunt De Genus item d [...]is & daemo­nibus promiscue in coelo, terra, & singu­lis munci re­gionibus di­stributis vide in Politico. Vide Plato­nem 4. de legi­bus. Quos ib [...] Plato promis­cue Daemo­nes appellat, Latini his no­minibus, & qui busdam officiis distin­xerunt. 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 Diuels. Vide Plato­nem in Epino­mide de viribus & potest­atibus Hero­um, quos Latini Lemures dixerunt De Genus item d [...]is & daemo­nibus promiscue in coelo, terra, & singu­lis munci re­gionibus di­stributis vide in Politico. Vide Plato­nem 4. de legi­bus. Quos ib [...] Plato promis­cue Daemo­nes appellat, Latini his no­minibus, & qui busdam officiis distin­xerunt. That such were, all times, ages, histories, and records of times with one vniuersall consent confirme. That they were manifestly seene, knowen, & 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 himsele 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 Fauni Syl­uani Incubi Dusii Daemo­nes fuere. August De Ciuit Dei. Diabolus, Delaemulus quo se faliaci simi­litudine insin­uet in animos simplicium. Caluin. lib 1. Instit. cap. 3. Sect. 3. 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 Pharaoh 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 [Page 33] 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 Binsfieldius, Explicat. in praelud. 5. Requiritar in maleficio hominis libera 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 saith, 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 facere, 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.

De diuina [...] generibus. pag. 118. 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 Tarquinius the Romane King, the [Page 34] very particular which he intended, & prepared in his most secret designes. It is written of the Euthusiastes, or Prophe­tesses of Diana in Castabala, 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, Beates, 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 Thurium, 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 these 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 [Page 35] Iuggler, presenting the liuely shape and pourtraiture of Pythagoras in one place, and thereto haply by his supernatu­rall power, adding a connterfait 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 our 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 Catts, Asses, Birds, and other creatures, which Transfor­mationes in cattos aut lu­pos phanta­stice et per praestigias et non re­aliter fiunt. August. de Ciuit. Dei cap. 18. 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 naturall, 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 reali generation hath many precedent Generatio non est nisi in tempore idq apparata ma­teria per ante­cession em­mutationis. quam Graec. [...] recen tio es Ciceroniā maluerunt cōmu [...]ti­onem. Scal. de subt. exer­cit. 6. sect. 14. 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 Cattes, and the like, are swift and sodaine, in a moment, and without pre­paration: [Page 36] and therefore are no true, but seeming and iuggling transmutations.

Here may 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 Natura est ordinaria Dei potestas. Scalig. 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, contrarie, against or aboue the generall Natura est vniuersalis, est particularis. 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 [Page 37] the saying of Saint Augustine de Ciuitate Dei, lib. 18. cap. 18. Nec sane Daemones naturas creant, sed specie tenus, quae à Deo creata 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 corne 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 [Page 38] 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 supernaturnall performances and workes, vnto Sorcerers, from whence by the way of answer vnto the former doubt, concerning Pythagoras his supposed realty of being at once in two places, we haue hitherto one­ly digressed.

It is written as a thing vsuall vnto many famous Magici­ans, Sorcerers and Witches, vnto the view and sight of some admitted spectators, to raise resemblances of the dead, which seemeth a thing vndoubted by the Witch of Endor, [Page 39] 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, [Page 40] and shapes of the substances or bodies, though the bodies themselues be away. That the Diuell can doe this, is no doubt. For if man by Art can vsually diuide the outward shapes, and figures of creatures and substances, from the substances and creatures themselues (as is apparent by the looking glasse) and the cunning Painter can in ano­ther borrowed substance, separated from their true, right and proper substance, represent perfectly the true and liue­ly shape of men, & other creatures, euen when they are not onely absent and remoued in farre distant places, but when oft-times they haue many yeares beene swallowed of the graue; why should it be thought impossible vnto the Diuell (who certainely is more then exquisite Apelles excellent) to offer and present vnto the eye likewise any true shape what­soeuer?

If he can offer the true shape (as is not to be doubted) he doth offer a true and perfect obiect; and therefore that which is truely and certainely manifest to sense, although speech and the motion thereof, without another visible bo­die to sustaine it (being impossible vnto shapes and pour­traitures drawne by men) be things supernaturall, and true­ly spirituall, which doe therefore make it a worke proper vnto the Diuell.

And thus it is apparent, that the supposed apparitions which the Diuell doth offer of dead men, may be esteemed and reckoned among such supernaturall workes of diuels and Sorcerers, as manifestly are brought to outward sense.

Now let vs turne to view some other kinds of the same workes of the same Authors.

It is reported by some Writers of worthy credit, that the bodies of Sorcerers & Witches haue bin really carried, and locally remooued from on place into another by the diuell.

And of later times (as Bartholomaeus de Spina doth wit­nesse) the inquisitions haue condemned vnto perpetuall prison, and their detained Witches, who by their owne con­fession, and others proofe, haue by the Diuell been trans­ported into so farre distant places, in few houres, that after­ward [Page 41] it hath bin a trauell of many dayes, by their owne na­turall power to returne againe from whence they were ma­nifestly by the diuell carried.

It is a thing likewise written and vulgarly receiued, that Witches are oft-times seene bodily to haunt places, fields, houses, graues, and sepulchers, in an vnusuall and miracu­lous manner and wondred fashion. These things, and infi­nite more, whether true or no, cannot be knowne, but to him that doth himselfe behold, and can from his owne sight auouch them really true, and not imaginarie. To performe some manner of asportation, and locall translation of the bodies of Witches and Sorcerers, it seemeth in reason a thing whereunto the Diuell is not vnable.

First, for that it appeareth within the power of a Spirit, by the history of the Prophet Habacuc, whom the Angel carried by the hayre of the head, out of Iudea into Babylon. The naturall faculties and properties of a Spirit, giuen in their creation, and by their essentiall formes vnited vnto them, the Diuell doth participate with all other Spirits whatsoever, though in his fall from heauen, he lost their true happinesse and perfect fruition in the face and fauour of God his Creator.

Secondly, for that there are vndoubted examples in holy Scripture, of the diuels power in the locall translation, not onely of bodies inanimate: as fire, windes, tempests, houses (as is apparent in the history of Iob) and of animate bodies also, or bodies of brute creatures (as is euident in the heards of swine which he carried head long into the Sea) but likewise of the bodies of men, as is cleere in the Gospel, where it is said, that the Diuell did cast the bodies of the possessed into the middest of the people. If the Diuel could cast, or carry their bodies the distance there expressed (whatsoeuer or how little so euer it was) it doth manifestly prooue his power, in the locall motion of mens bodies, al­though the full extent of his power therein be not necessari­ly thence collected.

Concerning the taking the body of our Sauiour, and set­ting [Page 42] 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 [...]odies. I will not cite a multitude of Au­thors herein and from them borrow needlesse examples. As some may bee true, so I doe not beleeue all, and very few I wish trusted, where the proofe doth not manifestly exceede all exception.

I conclude, that it is possible, that sometimes the super­naturall power of the Diuell in this kinde, as in other before mentioned, may appeare vnto outward sense manifest, and the Witch or Sorcerer be found a voluntarie with him. And as is said of this kinde, so may be said of many more besides those before mentioned.

Concerning the manifest supernaturall workes done by Charmers, who is ignorant? To omit the histories of Me­dea Charmers. and Circe those old famous Hags, who were seene by charmes immediately to cause graine to wither vpon the ground; the current of waters to stand still; the streame to runne backe against the course, ten pests, raine, thunder, windes to rise and fall at their word and command, for an assured testimonie of the true and reall harmes, which Char­mers manifestly vnto outward view and sense did vnto the ancient world, is as yet extant so many hundreths of yeares, the Law of the twelue Romane Tables, wherein was a De­cree and Statute made to preuent and restraine the manifest wrongs and iniuries of Charmers. Alienas Segetes ne incan­tato, saith the Law, Alienas Segetes in-cantando ne pellexeris, that is, Let no man charme his neighbours graine. Let no man by charmes and incantations carry away or transport anothers graine. There are many other true reports and records of other wonderfull works and supernaturall feates, all alike offered vnto the outward sence: There inumeration or citation is not further needfull. It is sufficient whatso­euer or how many soeuer they be, that they are workes su­pernaturall, that they are manifest to sense, that they are of [Page 43] 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 Things im­agined and fancied, easily discerned from those things which are reall and true obiects of the sense. answered, He that wanteth so much true iudgement, as to distinguish when he doth see a certaine true obiect offered vnto his sight from without, and when he is incountred onely with a resemblance there of from within his fancie and imagination, is diseased in body or minde, or both, and therefore is no competent Iudge or wit­nesse in these or any other weighty affaires For that is in health of body, and in the outward organes and instru­ments of sense, and sound in his reason, iudgement, and vn­derstanding, though sometime the fogge and mist of de­ceiued sense, or fancy, ouershadow the brightnesse of true and vndeceiued reason for a short time in him yet it cannot so perpetually eclipse it, but it wil recouer his light and true splendor againe, and truth will shine more excellently in the end out of that darknesse. This is very liuely seene in the example of S. Peter. Acts 12. verse 10. 12. who at first did thinke he had onely seene the Angell which God sent vnto him to deliuer him out of bonds, in a dreame or vision: but [Page 44] when afterward he was come to himselfe, and his true sense and reason, hee then perfectly discerned and knew that he was really deliuered out of prison by an Angel of God.

If men could not certainly discerne betweene that which they doe really see, and that they falsely imagine in visions, dreames and fancie, then were the life of man most miserable, there could be no certainty of truth, no excelling in knowledge or vnderstanding. All men should be a like vn­able to distinguish, whether we liue in dreames onely, or in wakeful deed. But the certaine knowledge which God hath giuen vnto mankinde in so infinite kindes and measures, doth prooue the eminence of reason and vnderstanding a­boue the intanglements and depression of sense and fancie.

There remaineth as yet another doubt, which is, how those things which before were mentioned to be spirituall and supernaturall can be subiect in reason vnto outward sense or be knowne thereby, howsoeuer by the former ex­amples, it doth so seeme. It is true that a Spirit and a Spi­rituall worke simply in it selfe in the owne nature and sub­stance, cannot be seene by any bodily eyes, or be deprehen­ded by any outward sense.

Notwithstanding, as they doe mixe themselues with bo­dily Spiritus in­corpori & à sensibus no­stris remoti operibus con­spicui. Fernel. l. 1. de Ab. Rer. caus. cap. 11. substances, which are subiect to sense, by accident Spirits, and spirituall operations, are certainly tryed and discouered euen vnto sense. For how is it possible that a Spirit should mixe it selfe in corporall things, but the dis­crepant nature thereof, and mighty difference, must pro­duce and beget some great apparent alteration, which alte­ration being beyond the wonted nature of the one, doth prooue another superiour nature in the other? For illu­stration hereof, let vs borrow an instance from one of the forenamed manifest Sorceries. Water is turned into blood by a Spirituall power. The eye doth manifestly see the water, and as apparently after see the blood, and is a true and vndeceined witnesse of both. Reason and common sense doe know the transmutation to proceede from an in­uisible power, which appearing in visible bodies, is by them [Page 45] apart seene, and doth detect an inuifible Author, because an immediate effect manifested to sense, doth necessarily in nature prooue the immediate cause, though hidden and vnknowne to sense. That inuifible and spirituall things may, by those things which are visible and bodily, be con­ceiued and discerned, the holy Scripture doth witnesse in these words of Saint Paul, Rom. 1. 20 The inuisible things of God (saith he) are seene by the visible things, or by his workes in the creation of the world, which are visible.

It may be here demanded, since it is the propertie of the Diuell, in his seeming miraculous contriuements and acti­ons (though a limited and finite obiect creature of God) yet to indeauour to counterfeit and imitate the most high and mightiest workes of wonder of the infinite Creator, thereby to magnifie, deifie, and equall himselfe vnto God in vnbeleeuing and seduced hearts: Since, I say, this is his property, how shall the fraile vnderstanding and capacitie of man distinguish the maruailes of the diuell, so liuely re­sembled thereto, from the true miracles, and truly miracu­lous workes of God, that thereby with more facility, and lesse confusion, industrious mindes may discouer the pro­per workes and acts of the Diuell, and his associates, En­chaunters, Witches, and Sorcerers? First, the true mira­cles of God being transcendent aboue all created power, and the immediate effects only of a creating vertue, Al­mighty God for his sole good will and pleasure doth vsual­ly and euer dispense by the hands and through the admini­stration of holy men, Prophets and Apostles manifestly called of God. Secondly, the end and scope of Gods mira­cles, directly and mainely ayme and are bent at the glory of God, and the benefit of his people, not vnto any priuate end, any particular vaine end, tending to satisfaction of priuate lusts and curiositie.

For this cause the holy Apostles vsed the gift of miracles not vnto any other ends, then vnto the confirmation of that holy Gospel, which they preached and published from God, neither did they therein ascribe ought vnto their own [Page 46] praise or glory, but solely vnto the praise and glory of God, and the good of his Church.

That this was their true end, and ought to be the scope and end of all that receiue the power of miracles from God, Saint Paul doth witnesse and teach, 1. Cor. chap. 12. verse 4, 5, 6, 7. Now there are (saith he) diuersities of gifts, but the same Spirit: and there are diuersities of admini­strations, but the same Lord: and there are diuersities of operations, but God is the same which worketh all in all. But the manifestation of the Spirit is giuen to euery man to profit withall.

It is from hence manifest, that if any miracles proceede from God as Author, they are dispensed by men, sanctifi­ed by God, and who can and are able to prooue and iustifie their warrant from God: as also that these men of God doe solely professe and bend them vnto the glory of God, and the weale of his Church. This then is the square and infallible rule by which all miracles doe stand or fall, and are approoued either to be of God, or conuinced to be of Diuels.

Let vs then conclude this point, with that excellent and diuine saying of Theophilact, vpon the 9. chap. of S. Luke. Praedicatio miraculis & miracula praedicatione sanciuntur. Multi enim saepe miracula ediderunt per Daemones, sed eorum doctrina non erat sana, quamobrem eorum miracula non extite­runt a Deo. That is, thê word of God doth establish and confirme the truth of miracles, and miracles ratifie and confirme the authoritie and truth of the word. For many haue done miracles by the power of the Diuell, but their doctrine was corrupt and not sound; and therefore their miracles were not of God. Wheresoeuer therefore mira­cles or supernaturall workes shall dare to shew their heads, not contained within those limits or compasse, that is nei­ther prooued immediately from God himselfe, nor medi­ately by him reuealed in his writ & word of truth, they are iustly to be suspected to issue from the enemies of God; the Diuell, and euill Spirits, and therefore their Authors ought [Page 47] 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.

[Page 48] 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 Angeli boni non possunt peccare, Pet. Lomb. d. 7. l. 2. 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, This doth cōtemne that white Magick or The [...]urgis which is sup­posed or pre­tenced confe­rence with good Spirits. 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 [Page 49] able vnto such Reuelations, though haply they pra­ctise to deceiue, vnder the colour or 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 Goc­cius Nerva 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 [Page 50] 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 foreseene, foretold, and knowne.

If there be truth in those Oracles, and ancient fore­seeing Reuelations, they doe necessarily inferre the assi­stance of a power, farre superiour vnto all the power of man. Therefore whosoeuer doth finde them true, must conclude their Author a Witch or Sorcerer. Neither hath the generall reception, or opinion of Authors, beene here­from different, who haue published him the sonne of an In­cubus, or the sonne of a Witch, begotten by the Diuell. As it is said of this ancient time-noted, and age-viewed Sorcerer; so may be testified of many other.

What shall we iudge of that infamous woman, among the French, called Ioane of Arc, by others Ioane Pucell de Dieu? Iohn de Serres, the French Historian, doth report that she had many miraculous Reuelations, where of the [Page 51] King (then Charles the seauenth) and all his Armie and men of warre, were open wondering witnesses, and in those re­uelations for the most part, there was found no lesse won­drous truth, then true wonder, as saith Serres, although some others haue iudged her an Imposteresse only. By her sole incouragement, and stout assurance of successe, built vpon miraculous reuelations, the French prosperously in­countred the victorious English in France, at seuerall times, and against all humane reason, recouered their in reason­vnrecouerable, and most desperate standing, euen neere vn­to the pit of vtter downefall, with more then vnspeakeable amazement and terrour, vnto the sodainely confounded English.

Notwithstanding, at length shee was taken prisoner by the English, executed and burnt for her Witch-craft. What shall wee say or iudge of other the like Authors, and broachers of supernaturall reuelations, and predictions in other times? The fore-mentioned Historian reporteth, that a Wizard foretold Duke Biron of his death, and that hee should dye by the backe blow of a Burguignon, who afterward prooued his Executioner, beeing that Coun­trey man.

Melancton out of Carion doeth recite the mention of a woman, of the order of the Druides among the Tungri, who foretold Dioclesian that hee should bee Emperour of Rome, when he had first killed a Boare, which prooued afterward one Aper, then an Vsurper, which in the Latine tongue sig­nifieth a Boare.

Suetonius writeth of a Diuinour, who long before was able to make knowne the death, and the manner of the death, and murder of Iulius Caesar.

Philippe de Commines, in his 8. booke, chap. 19. doeth make mention of one Frier Hierome, and of his many admirable reuelations and predictions, concerning the af­faires of the King of France, which as from Friers owne mouth, hee himselfe did oft heare, so with his owne eyes hee did witnesse and behold their issue true. It was di­sputed, [Page 52] whether in these transcendent reuelations the Frier were a Some Au­thors doe write, that this man was an holy man, and a man of God. If it may be pro­ued, that he receiued those his re­uelations frō God. I doe subscribe. If it cannot be prooued, that hee did re­ceiue them from God, it is most certaine, that they were of the Diuell, since in super­naturall reue­lations there can be no o­ther medium. man of God or no, and it is doubtfully there concluded.

In these like reuelations and prophecies, reason cannot deny, but must acknowledge the manifest impression and stampe, of more then humane Science or demonstration. If wee desire or affect more specially to viewe what our owne Histories at home afford: who can deny him a Wi­zard, or Witch, who as Master Speede and others testifie, in the reigne of Richard the Vsurper foretold, that vpon the same stone where hee dash his spurre, riding toward Bos­worth field, hee should dash his head in his returne: which prooued accordingly true, when being slaine in battell, hee was carryed naked out of the field, and his head hanging low by the horse side behinde his bearer, did smite vpon the same stone in repassage, where before in passage hee had strooken his heele and spurre.

What can be deemed lesse of the Author of that prophe­cie in Edward the fourth; that is, that Speede, G. should murder King Edwards heires, which G. vnderstood of the Duke of Glocester, was too true.

How can he likewise escape the iust suspition of the same foule crime, from whom originally or first was deriued that prophecie or prediction in Henry the fift, concerning his sonne, as yet then vnborne, videlicet, that what Henry of Monmouth should winne (which was Henry the fift) Henry of Windsor should lose (which was Henry the sixt and his sonne) as it after came truely to passe? These things as I said before, doe necessarily inferre a power farre superiour, vnto the power of man, and therefore prooue their volun­tarie vndertakers Witches, or Sorcerers. This doeth Bins­feldius in his Tract, de Malef. confessionis, confidently af­firme in these words, Referri non possunt ad causas naturales, sed ad Daemonas hi effectus, nempe responsa dare de occul­tis ferri, per derem, per loca remotissima. That is, these things can haue no relation vnto naturall causes, namely, to giue answere vnto things hidden from man, to flie in the ayre, [Page 53] and the like, but are to be attributed vnto the power of the Diuell, or Diuels.

But here may bee obiected, that since it is said by God himselfe, that no man ought to aske of any other Spirit, but of God alone, things hidden and vnreuealed to men, Isa. 8. verse 19. before alleadged; and since for that cause it is not to be doubted, that many things may be reuealed by God vnto men, for this cause and reason (I say) it may be deemed and obiected, that some of the former reuelations and prophecies may bee free from the imputation of Witch-craft, and Sorcery.

It is vnanswerably answered to this obiection: First, that all the reuelations and prophecies which are of God, are euer published by Prophets, & men of God, immediate­ly called by God himselfe, vnto those functions and places. Secondly, those vessels, and seruants of God, which are the publishers of Gods reuelations or pophecies, doe euer a­uouch, and openly professe God himselfe, to bee Author thereof, from whom they onely claime, and openly pro­claime their immediate, and expresse warrant and Com­mission, as appeareth by all the prefixions of their prophe­cies: Thus saith the Lord, The Word of the Lord, The burden of the Lord, The reuelation of Iesus Christ, and the like. Thirdly, the reuelations and prophecies, which are thus deriued and sent from God, carry in themselues some manifest slampe of their authority, and power from God, in some fruites or effects correspondent, and answerable to the nature, will, and pleasure of God, and are directly and originally bent, and intended vnto the glory of God, and the publike weale, and good of his Church, and people.

By these notes, and infallible markes of Gods holy pro­phecies and reuelations, may bee euidently discerned a cleere difference, and distinction thereof from diuellish predictions, and Sorcerous Prognostications, which there­fore cannot shrowde, or hide themselues vnder colour or pretense thereof, being duely and rightly expended.

It may bee yet further obiected, that some learned and [Page 54] truely religious seruants of God (though no publike Mi­nisters, of Propheticall functions or callings) haue had sometimes their speciall reuelations of some particular things, in which it were not onely manifestly infurious, but plainly & extremely ridiculous to accompt them Witches. It is true, and cannot be denyed, that Almighty God some­times, by dreames, sometimes by secret prodigies, doeth admonish some his priuate 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 farres made of their prophecies and reuelations.

If men 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 [Page 55] 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 is men pos­sessed by the Diuell, as were those 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 Master Per­kins in his discourie of Witch craft chap. 3. pag. 122. doth di­uide likewise Witches vn­to such with­in whom the Diuell is not inwardly, but from without doeth inspire them and within whom hee is, as was the Pytho nisse at Phil­lippi, Actes 16. 16. 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.

[Page 56] 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.

[Page 57] 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 mischiefe vpon the vttering of such words; and the foolish sottish man, that pronounceth or vttereth them, supposeth that by vertue of his words it is done. Ipseigitur agit Daemon (inquit) stultus & vecors pu­tat suis se verbis agere; vnto the same effect are the words of S. Augustine, by Magicke Art saith hee, miracles and things aboue nature are brought to passe, Miracula Magi­cis artibus fiunt. lib. 3. de Trinitate. The word Magicke [Page 58] doeth insinuate, or imploy, or include both a Diuell, and a supernaturall effect or miracle, as in the former words of Scaliger, also the supernaturall effect and consequent of mumbling, argued a power in them aboue the power of a meere voyce, or speech, which therefore saith Scaliger, was the Diuell. In both likwise, the will and consent of man was apparent. In the first, where S. Augustine calleth Magicke an Art, that imployeth a mans consent, for that Artes are willingly, and wittingly studied by man. In the second, where Scaliger in the mumbling of words of supernaturall effect, affirmeth that the foolish man who vttered them, supposed those effects to proceed from his words; his vt­tering therefore such words, with that expectance, prooued his liking and consent vnto such effects. And thus it is vn­doubtedly apparent, by these Authors in their descriptions of Magicke, and Witch-craft, that necessarily by consent of reason, though not alwayes in expresse wordes, is vnder­stood and included, both something supernaturall, and the will and consent of man thereto. And this may yet bee made apparent, by the words of the same Scaliger, Exercit. 327. Magi (inquit) suas effectiones violentias appellant: propterea quod vires suas supra eas, quae naturae ordine fieri vi­dentur exercent. That is, Magitians tearme their workes violencies, because they exercise violent force, or power, aboue the course or order of humane nature. The Magiti­ans giuing names vnto their workes, aboue humane power or nature, and boasting them as their owne, doth prooue their free will and consent. Those their workes being su­pernaturall, doe prooue them to bee of the Diuell, as the very vsuall vnderstanding of the word Magitian, whereby they are ordinarily tearmed, doeth testifie. And thus it is manifest. First, that in Witch-craft the effect or worke done is supernaturall, aboue the reach and power of man. Se­condly, that in that worke the Magitian, or Witch, hath a willing interest.

And hence now is manifest also, what Witch-craft is, namely, a worke or effect, aboue the nature or power of [Page 59] man, wherein notwithstanding is the will, consent, and as­sent of man. This no man can deny, the demonstration being so euident.

It now followeth to enquire, how this Witch-craft shall bee detected, or discouered; Secondly, how shall mans free will, or consent therein be discouered. Vnto the first, is easily answered, videlicet, the supernaturall worke or effect doeth appeare by it selfe, when it is manifest and ap­parent aboue the nature, reach, and power of man, such as are diuers effects and workes formerly mentioned. Vn­to the second I answere, that mans free will, good will, con­sent, assent, or allowance therein is discouered by the same true actes or meanes, whereby any man his consent or as­sent is vsually discouered, indicted, and arraigned in the case of Treason, Murder, Fellonie.

In case of Treason, Murder, Fellonie, consent is discoue­red in vsuall course and practise of the Law, either by some manifest act promoting or furthering those wicked intents, or by conniuence therein: by wilfully not seeing, or by si­lence, or not reuealing,

As therefore in those hainous crimes iustly; so in this high Treason against God, and adherence vnto his enemie the Diuell, in like manner any man his wicked assent, con­tent, or good liking, is to be traced and discouered by any act tending vnto the promoting thereof, by his conniuing, willingly concealing, or silence: For as in case of Treason, Murther, Fellonie, whosoeuer permitteth or admitteth any of those crimes, whosoeuer only consenteth thereto, conniueth, keepeth counsell, or concealeth, is iustly by the law held, iudged, and condemned as a Traytor, Murderer, or Fellon himselfe; So by the same equitie and reason in high Treason against God (such as is Witch-craft and ad­hering vnto the Diuell his enemie) whosoeuer shall consent thereto, conniue, or giue allowance is certainly a Witch himselfe, and guilty of Witchcraft. This is the reason why all Writers, with one consent doe as well hold and con­demne for Witchcraft the tacit contract as the expresse. [Page 60] Wherein in expresse tearmes vocally any man couenanteth with the Diuell, or contracteth. A tacit contract is, when any man taketh vpon him to doe, that by naturall causes, which causes are allowed no such effects in course of na­ture, nor yet are allowed vnto any such effects beside the course of nature; Either by God, his Word, or by the Ordinances of his Church. To this effect expressely saith Binsfeldius lib. de Confess. Malefic: & Sagarum: Tacitè (inquit) inuocatur Daemon quoties quis contendit illud, facere per causes naturales, quae nec virtute sua naturali, neque ex Di­uina, aut Ecclesiastica possunt illud facere. To the same pur­pose saith Perkins cap. 5. of his discourse of Witch-craft, giuing allowance, saith he, vnto meanes not allowed by God maketh a Witch. That there are such effects, the same Author doth instance in another place, in these words, Referri (inquit) non possunt ad causas naturales sed ad Daemonas hi effectus, ferri per aerem dare responsa de occultis; That is, these effects cannot be referred vnto any naturall causes, but vnto the power of Diuels, namely, to flye in the ayre, to reueale things hidden from man. For this cause also saith Perkins, Diuining of things to come peremptori­ly, conuinceth the Author a Witch.

To conclude therefore, whosoeuer taketh vpon him to doe these things, or the like, and cannot iustifie them done according vnto the vertue or power of naturall causes, or (if besides course of nature) cannot prooue or warrant them to be of God, neither by his Word, nor Ordinance of his Church, that man is a Magitian, a Witch, or Sorce­rer. But here it is requisite, and fit that men doe di­stinguish betweene things vnwarrantably done beside course of nature; and therefore necessarily to be tryed and iudged by those rules of Gods Word, and Church, And betweene those things, which are likewise vnwarran­tably done, but are aboue the course of nature, yet are like­wise to be tried by the same rules, and limits of Gods Word, and Church.

For as besides course of nature are many things, as Sa­craments, [Page 61] rites, Ceremonies, Which are to haue allowance of their being from the same limitations, or else are to be condemned. So there are things aboue nature as miracles, which also are to haue their allowance, and approbation by the former rules.

It followeth therefore necessarily from hence, that whatsoeuer supernaturall effect, or aboue the power, or na­ture of man doth happen, and is not warranted or allowed by God, his Word, or Church, that certainly is of the Di­uell. If it 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 [Page 62] 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 befriend, aide or conniue [...] 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 [Page 63] 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 found 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, [Page 64] 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 memorable and famous Witches, not onely in these shapes and formes shrowded, which are here mentioned but in many other.

Besides those kinds therefore, which here the holy Scrip­ture hath nominated, let vs take a short view of some o­ther, which are in other shapes found (since all are in their common kinde and nature the same.) It is no strange thing, [Page 65] that in the shape, and vnder the pretense of Astrologie, Astrologers. some men haue hidden sorcerous practise, and performing vnder the colour thereof such things as were onely in the power of Spirits, haue thereby cleerely manifested, that they deriued and borrowed them of Spirits. Saxo Gram­maticus, in his historie de rebus Danicis, doth make menti­on of a sort of Wizards, who would vndertake for gaine, to foretell the certaine state and constitution of weather to come so assuredly, that they would vsually sell vnto Mar­chants prosperous and fortunate windes, when by aduerse and opposite gales they were deteyned from their intended voyage.

This kinde of Sorcerer may very rightly be referred vn­to that which in Deuter. 18. verse 10. is noted by a regar­der of times, which perhaps may also not vnaptly be vn­derstood a Magicall Astrologer. His performance aboue the nature and power of his Art, of that which is onely in the power of a Spirit, doth both detect the Diuell to be chiefe Author of the workes, and the other to be also guil­ty to the worke.

That the professors of Astrologie haue in former ages vnto Astrologie ioyned this diuellish skill and custome; as also other kinds of Diabolicall Diuinations, plainely doth appeare.

First, by the word of God, Daniel 2. verse 3. wherewith the Astrologers, the Caldeans, Magicians, Sorcerers and En­chanters are conioyned.

Secondly, it doth appeare by the Lawes, which by the Romane Emperours were prouided against them ioyntly together, with Caldeans, Magicians, and Southsayers. The words of one ancient Law are, Nemo Aruspicem con­sulat, aut Mathematicum, nemo Ariolum, Caldeum, Magum; that is, let it be enacted or ordered that no man aske coun­sell of a South-sayer, a Mathematician, an Astrologer, a Caldean, a Magician.

Dion in the 27. booke of Historie, doth make mention of Astrologers, who by diuellish skill practised and vsed to [Page 66] send the Diuell to present This kinde of Diuell is called, [...]. dreames vnto men in their sleepe; for which cause Tiberius the Emperour reuenged himselfe vpon such Astrologers, though otherwise him­selfe a great friend and louer of Astrologie. Sir Christopher Heydon in his defence of iudiciall Astrologie, doth out of Osiander recite this distinction of Astrologie: Page 27. Astrologia pura quae nihil habet de Magia, that is, Astrologie that is not mixed, nor intermedieth with Magicke. Whereby is ne­cessarily concluded, that Astrology may be, and sometimes is impure and defiled with Magicke and Sorcerie. In other places of the same worke, he maketh a difference betweene Astrologers Page 29. simply, and such as with Astrologie ioyned Magicke. And out of Brentius he reciteth these words, Non negat Hierimias eam partem Astrologiae, quae sequitur manifest as naturae rationes; that is, the Prophet Ieremy doth not deny or condemne that part of Astrologie, which is guided by manifest reason or cause in nature. Hereby then is vnauoidably concluded, that the Prophet of God condemneth that part of Astrologie, which exceedeth cau­ses and reason in nature, and that necessarily must needs be Sorcery and Magicke. As it is not obscure, that some men vnder the colour of Astrologie haue practised Magicke and Sorcery; so is it no lesse euident, that many others, vnder the pretense of aduising and counselling in Physicke, for curation or Prognostication of diseases, haue likewise ex­ercised the same diuellish practise.

That this hath beene no new vpstart custome, the multi­tude of diseases, which ancient times doe register to haue beene cured by enchaunted Spels, and words, and Magicke skill, doeth plentifully witnesse. The most ancient father of all Physicke and Physicions, the incomparable worthy founder of Method and Art, Hipp. libro de Sacro mor bo de Magis. Hippocrates, Dioscor. li. 2. cap. 102. Dioscorides, Theophra­stus de hist. Plant. Tralli­anus. lib. 9. cap. 4. Theophrastus, with other succeeding Ancients, doe gene­rally all acknowledge the force and power of Magicall curation. Galen in his younger time gaue no credit there­to, but in the more aged Galenus li. de Medica Homeri tra­ctatione. experience of right obseruation he doeth acknowledge it. I will not stuffe this small Trea­tise [Page 67] with the particular citation of euery Author. Later Physicians also of the best and most choise note, doe here­in, with former ages consent and concurre, and experience doeth confirme trueth in both.

Whosoeuer is acquainted with bookes and reading, shall euery where meete a world of the wonders of cures, by wordes, by lookes, by signes, by figures, by characters, and ceremonious rites. As what the practise of former ages hath beene is manifest; so what our age and later time doeth herein afford, is almost no where in this king­dome obscure. The neerest vnto that impudence, which herein this our time doeth produce and set foorth, is that history of a Germane Witch, reported in the Malleus Maleficarum.

There was (as the Author of that worke saith) sometime a Sorceresse in Germany, who vsually cured not onely all that were bewitched, but all kinde of diseased people, so farre beyond all power or course of Art and Nature, and with such facility, that all vse of the Art of Physicke, or of Physicions was altogether (for a time) neglected and for­saken; while people from all Countries, both neere and remote, in such numbers and frequence resorted vnto her, that the Gouernour of that Countrey imposing vpon eue­ry man one penny that resorted vnto her, thereby raised himselfe a mighty treasure.

What others among the most ancient Authors that are not Physicians doe publish, concerning the power of in­cantations in the curing of diseases is needlesse to write. Hee that hath read any few lines of old Homer, or of di­uers other aged Poets, shall finde plentifull record hereof. Herodotus is not silent herein. But to omit all their need­lesse testimonies, Physicians of these last times, of the most eminent note and worth (whose pennes are yet scarce drie) doe witnesse the trueth hereof from their owne knowledge, sight and experience. Aboue the rest, Fernelius de Abditis rerum causis, is worthy any mans paines or view.

Let vs now lastly see what may bee collected out of the [Page 68] booke of God, concerning the power of the Diuell in cu­ring diseases, from whom all these inferiour Agents, Wit­ches and Sorcerers doe deriue their power and skill. If it bee in his power, where God doeth permit, to induce dis­eases, it must needes bee in his power to cease or calme dis­eases; because both causing and curing, consist in the vertue and force of the same meanes. Hee therefore that knoweth how and by what cause the disease is induced, doeth necessarily vnderstand, that by the remouall of that cause it is cured, and according to that rule can equally, as well by remouall of that cause, cure, as by the inducti­on of the cause bring sickenesse. For this reason it is a max­ime in Physicke infallible, that he is the most excellent Phy­sician, who knoweth best the causes of diseases, and who vpon the knowledge of their true causes doeth found the right method of their curation.

That the Diuell doeth both know the causes of diseases, and also how by them to procure and produce diseases, is manifest by the History of Iob, vpon whom he brought that grieuous generall botch and byle, ouer all his body, Iob chap. 2. verse 7. That hee did this by the force of causes in nature, must needes bee euident. First, because hee is a creature, and subiect and limited by nature vnto and with­in her lists; and therefore is not able absolutely and simply without causes and meanes in nature, to produce any effects in nature, although our ignorance of his power and know­ledge (because it so farre excelleth our power or nature) doeth call all his workes iustly supernaturall. Secondly, for that byles and botches are knowne naturall diseases; and therefore had naturall causes, although haply vnknowne to any man, and beyond the nature of knowledge or skill in man.

These reasons of the Diuels impossibilitie, to worke those effects without nature, are thus yet more briefly and cleerely made infallible. Of Creatio est constitutio substantiae ex nihilo, Scali. de Subt. Exer­cit. vi. Sect. 13 nothing simply to produce any thing vnto a true being and existence, is the sole and proper worke of any infinite Creator, and impossible vnto [Page 69] any creature. Therefore the Diuell being a creature, could not bring those diseases vpon Job, but by created meanes preexisting in created nature, in which he is contained and limited. And thus much concerning that kinde of Witch and Sorcerer, which is enquired at concerning the curing and issue of diseases, which we will conclude with this note, that all learned men of the best experience haue obserued; that in those cures by Witches and Sorcerers, the Diuell hath neuer perfectly healed, but for a time; or else where hee hath seemed most perfectly to cure, it hath beene for a reseruation of the body by him cured, vnto a greater and further mischiefe in time to succeede. Besides, this kinde of Witch, by meanes vnknowne to man, or by a superna­turall vertue in knowne meanes, aboue and beyond their nature, vndertaking to cure the sicke, or to foretell the euent and issues of diseases, there is also another kind which doeth vndertake to bee enquired at for extraordinary reue­lation of such diseased persons, as are bewitched or possessed by the Diuell. This kinde is not obscure, at this day swar­ming in the Kingdome, whereof no man can bee ignorant, Wise men and Wise women. who lusteth to obserue the vncontrouled libertie and license of open and ordinary resort in all places vnto wise-men, and wise-women, so vulgarly termed for their reputed know­ledge concerning such diseased persons as are supposed to be bewitched.

But it may bee obiected, that many of these two last mentioned sorts are rather deceiuers, and Impostors onely, who by an opinion of this power, and not by any reall power herein, doe deceiue, seduce, and beguile the people. This cannot in some be denied: notwithstanding least im­pious imposture bee still tolerated to bee a couert to hide the manifest diuellish practise of Witches, vnder pretense thereof (whereby it shall euer continue in this shape neg­lected or vnspied) I will both briefely giue satisfaction how the one may bee distinguished from the other, and also declare how men ceasing to enquire at Diuels and Witches, or Impostors, may learne to enquire of their [Page 70] God alone, and by the light of nature and reason (which hee hath giuen vnto them) in his feare, with his allowance and approbation, more truely and certainely informe themselues.

CHAP. IX. Of Wizards and Impostors, how they differ from Witches.

HOw Witch craft in diuers kinds may, according to euidence of reason, be detected, hath beene before made manifest. How imposture may be discouered (sense there is so good vse and necessitie of the distinction thereof, for the more perfect separating and setting a part of Witch craft by it selfe) wee will likewise briefly make manifest.

Qui oculos fa [...], alia pro aliis sub­citia osten­tantes, ii prae­stigiatores ab antiquis dicti sunt. Scaliger. Impostura ab eo dicta, qu [...]d adulteri­nas merces, pro veris sup­pon [...], Vlpian. Impostores [...] ver­suti & fallaces homines, qui merces ad­ulterinas pro veris suppo­nunt, Accu [...]si­ns. The Impostor is he who pretendeth truth, but inten­deth falshood. For this cause sometimes vnder an holy pre­tense, he maketh God the Ephes 4 14. Author of his vnholy prestigi­ation, and slandereth God vnto his face, sometimes to be reputed an Col 2. 23. Angell of light, he maketh himselfe a license to counterfeit the Diuell. He proposeth it his trade to seduce, and liueth by lying. Sometimes in shew and pollicitation he is a Witch but in the performance of the greater sinne hee is lesse iust, and in the personate resemblance solely a Iug­ler. For as the Witch performeth that which in true, and infallible reason is transcendent and aboue nature; so the Impostor performeth that which in false and fallible reason and opinion onely seemeth parallel.

Hence as Witches doe strange and supernaturall workes, and truely vnto reason worthy of wonder; so the Impostor doth things voide of accomptable reason, in shadow, shew, and seeming onely supernaturall, wondred and admired. And hence it commeth to passe, that with vndiscerning mindes, they are sometimes mistaken and confounded See Reginald Scot in his discouerie of Witch-craft, where in regard of the seeming likenesse of Impostur [...]s and Watch-craft, erroneously he confoundeth them as one and the selfe same sinne. on for another.

[Page 71] From hence it is also necessarily concluded, that as Witch-craft is discouered by a supernaturall worke aboue reason, whereto the Witches consent is accessary; so an Impostor is detected by a worke voide of accomptable reason, but in a deceiuing false Visar or shew, wherewith the purpose and intention of the Deceiuer or Impostor doth concurre. As therefore the suspected Witch is tyed to answere vnto any iust doubt, which may bee directly vrged against his or her manifest voluntary action, that is prooued supernaturall: so is a truely doubted Impostor bound to giue satisfaction, for such his ambiguous actions, as doe in likely reason appeare fraudulent, vaine, prestigious, iuggling, couzening, or de­ceiuing. And thus shall each appeare in his owne true shape apart. Of diuers kinds of Witchcraft, I haue before pro­duced examples.

I may here likewise very pertinently, for further illustrati­on, Examples of Impo­sture in ge­nerall. propose some examples of Imposture in generall, that the odiousnesse of this foule sinne may appeare more foule, and the ougly face thereof may be more fully discouered.

Among multitude of examples, I will recite onely some few, whereof some consist in lewd and guilefull contriue­ment of action, other in the bewitching power of false pro­phecies, reuelations, predictions, and prognostications.

Concerning the first, who can be ignorant of the impi­ous Example 1. and infamous Impostures of Mahomet, who by guile­full counterfeit miracles, and pretended angelicall illumi­nated workes, first magnified and set vp that heathenish 2. Polidorus Virgillib. 7. cap. vlt. Empire, and Religion of the blasphemous Turkes?

The History of Sebastian, the pretended Portugall King, as it is set forth by Iohn de Serres, according to Master Grimstones translation thereof (if he were a true Impostor indeede, and were not iniuriously traduced, and blurred with vndeserued reproch) is an incomparable example, a­boue and beyond many other. I will referre my Reader to the Author himselfe.

If we desire more neere or domesticall examples herein, behold, in the raigne of Henry the seuenth, Speede. a boy of [Page 72] meane parentage, through imposturous machinations op­posed, set vp and crowned King in Ireland, against that famous and renowned Prince Henry the seuenth, putting him in great danger of his life and crowne of England.

In the late raigne of Queene Mary, there arose an Impo­stor, 4. stiling himselfe Edward the sixth. The danger of the progresse of that Impostor (if it had preuailed) who knoweth not? The manifest wrongs, iniuries, and impeach­ments also from counterfeit prophecies, reuelations, and predictions, issuing not only vnto priuate men and families, but vnto Kingdomes, Empires, and Common-weales, are infinite.

Iulian, an Emperour of Rome, though otherwise a migh­tie 5. and learned Prince, and valiant souldier, by a prophecie of an Impostresse or seeming Pythonisse, promising his conquest, and triumph ouer the Kingdome of Persia, was thither hastened vnto his deserued death, and the ven­geance of God vpon his infamous Apostasie.

It is reported by Iohn de Serres, the French Cronicler, 6. that the power and force of some pretended reuelations, and visions of a young Shepheard, in the raigne of Charles the seuenth King of France, was so preualent, that it per­swaded Pothon that great and famous French Captaine, with the Marshall of France, to arme and incounter the then victorious English in the bowels of that Kingdome; by which vnaduised attempt, the French were supprised and taken by the English.

It is recorded by the same Author, that one Martha 7. Brosier, counterfeiting the fits and passions of such as were possessed, in short time became so powerfull in illusion, that she ministred much matter of wonder and amazement, not onely vnto priuate men, but vnto the Kings Counsell, to Preachers in pulpits, yea vnto the whole Parliament, vntill the counterfeit Diuell induring some punishment and re­straint, forsooke his pretended possession.

If wee require examples in our owne countrey, behold, 8. in the raigne of Edward the fourth, his brother George [Page 73] Speede. Duke of Clarence, was hastened vnto his vntimely death, euen by the allowance of his brother King, vpon the feare of a vaine and flying prophecie, that G. of King Edwards heires should be the murtherer.

In the time of Henry the eight, the holy Maide of Kent 9. by her seeming miraculous reuelations, deceiuing not one­ly the common sort, but euen diuers learned and some men of the best ranke, and prime note, stirred vp in the King great iealousie, and feare of his Crowne and safety, as by the records of her attaindour doeth appeare, where­in doeth stand prooued and sentenced her treason-some imposture of most dangerous consequent, if it had obtained equall issue.

In the same kings raigne, the bewitching esteeme, credit, 10. and hope of force & vertue in counterfeit predictions, and pretended reuelations, whet the ambitious heart of Ed­ward Speede. Lord Stafford, Duke of Buckingham, first into high Treason, and to reach at the Crowne, and after from thence thrust him headlong or headlesse into his graue.

In the raigne of Edward the sixt, there was a prophecie 11. divulged from the mouth of some pretended Wizard; by which the coniuration of Kett, and those Norfolke Rebels, was hartned and encouraged to proceede in their rebellion and outrage, vnto the great danger and damage of the Kingdome, and in the end vnto their owne destruction: That blind pretended prophecie, in the insidiation of vaine and credulous mindes, was somewhat like vnto that ambi­guous Oracle in the Poet.

This Oracle may on either side indifferently, either ac­tiuely or passiuely bee vnderstood. Like vnto it was that prestigious prophecie, which the rebellious Norfolcians with their Kett trusted:

The Rebels vnderstanding this blinde reuelation, or pre­diction, concerning the victory wherein they themselues should bee Agents and not Patients, (as afterward their owne ruine did truely interpret it) and dreaming the filling vp of the Dussin dale to be intended of other mens dead bodies, and not their owne, where thereby incited with furious courage, vnto the hazard of the kingdome and their natiue Country, vntill their owne mangled and slaughtered carcases became butchered spectacles, and bloody monu­ments of such illusion and imposture.

How many other fearefull and horrid treasons haue bin 12. built and grounded vpon other the like prodigious impo­stures? To recite the damages and wrongs done vnto pri­uate men by imposture in manifold kinds, were infinite. What should wee mention Prior Speede. Bolton of S ^t. Barthol­mewes in London, who in the raigne of Henry the eight, vp­on the impression of an vniuersall World floud, grounded vpon pretended miraculous predictions, ridiculously buil­deth himselfe an house or neast on the top of Harrow hill, to saue himselfe from drowning?

What mighty terrors did the wicked imposturous pre­dictions of strange euents in the admirable yeere 88. strike into the common people or vulgars of England? from whence, what different distractions in many priuate men did bring foorth, to relate, were iust matter of profound laughter. What translations of dwellings, peregrinations into other Countries, exchange of inheritances for mo­nies, and other ridiculous extrauagant molitions did the approach of that yeere diuersly prepare? I will not waste paper in any more Philippe de Commines, booke 4. cha. 10. taxeth our English Nation for the multitude and vanity of flying Pro­phecies in this kinde. particular recirals: Our later age and time hath not beene barren of many wicked and harmefull fruites of imposturous prophecies, neither haue they alto­gether escaped the eye of Iustice, nor the blurre of infamy [Page 75] written in their names and chronicled memory. And al­though many impostures (because practised vpon priuate and more obscure personages) are lesse knowne and publi­shed, then such as are committed against Princes and States, and therefore are more remarkeable in the eyes of all men, yet are they both equally in their natures pernicious. It were not now impertinent from the declaration of the mis­chiefes of imposture in generall, to descend vnto some such in particular, as are practised vnder the lying pretense and false colour of a transcendent and Magicke vertue. In ex­amples of this kinde, Reignald Scott doeth ouer-abound in Examples of imposture vnder colour of Magicke skill or Witch craft. his discouery. I haue my selfe noted and knowne some men (I could say some men of the Clergie) who to draw wonder and custome vnto their practise in Physicke (where­in Sacriligiously they spend their best and chiefe time and howers, with open neglect of God and his seruice.) I know some I say, who are not ashamed prophanely and most irreligiously, to affect among vulgars, to gaine the opinion of skill in Coniuration, Magicke, and Diuell­charming.

By this imposturous Art or deuice many yeeres toge­ther (not among men Religious, Orthodoxe, or iudicious­ly learned) but among vulgars, and sometimes also among some great and mighty men) they haue become vnwor­thily magnified Physitions, aboue other farre more wor­thy, and performing sometimes, some things praise wor­thy (as is oft-times contingent vnto the meanest practi­sers) they still gaine countenance, and time to robbe God of the first fruites of their time, strength, and labours, and the Church of their more requisite maine study and im­ployment. It is not vnknowne how common it is among these men, to professe the erecting of figures, the giuing of answeres as Wizards, the reuealing of things hidden, as Magitians, vnto the great dishonour of God, the shame of the Church, the Lawes and Kingdome. How vsuall it is with many other Iuglers and Mountibankes, by the re­putation of Witches imposturously to promise, and vn­dertake [Page 76] miraculous curations, and Prognostications of diseases and their issues, is not vnknowne vnto any com­mon obseruer: wherein, for breuitie sake, and to auoide confusion, and the crambe or iteration of the same things. I will referre the Reader to a former manuell, called The discouery of Erroneous practises in Phisicke, where although, by reason of my absence beyond and beside the Errata, many errours both in some words and sense, doe still re­maine; yet there are many things in this kinde worthy notice. Read page 71. the Treatise of Wizards; likewise, in the second marginall note of the page 53. an History of a Chirurgeon, famous in curing such as were bewitched: Likewise page 109. 110. 111. an History of imposture, vnder the colour and pretense of the inspection and iudg­ing of Vrines: and likewise, page 60. and from thence vn­to the end of that whole Chapter. There is a very rare, but true, description of a Gentlewoman, about sixe yeeres past, cured of diuers kindes of convulsions, and other Apo­plecktike, Epileptike, Cataleptike, and Paralytike fits, and other kindes of accidents of affinitie therewith. After shee was almost cured of those diseases, but the cure not fully accomplished, it was by a reputed Wizard whispered, and thereupon beleeued, that the Gentlewoman was meerely bewitched, supposed Witches were accused. The Gentle­woman hath beene free from all those accidents there men­tioned, the space of sixe yeeres now past.

In this last past seuenth yeere, since the writing of that history, some of the former fits are Plurimae autem passi­ones puerulis iudicantur in septem men­sibus nonnul­lae in 7. anno Hipp. Aphor 28 lib. 3. Mor­bi Diutini ad septenarii ra­tionem ha­bent Crisim, non septena­rii quoad menses mo­do, sed quoad annos. Galen, in dictum Aphorism. critically againe returned: the same Wizard or Deceiuer resorted vnto and enquired at, doeth now againe auouch her to bee be­witched; vpon opinon whereof and trust in his illusion, the timely vse and benefit of due counsell hath beene much o­mitted and neglected. Her diseases which formerly, farre exceeded these which now are, in number, frequence and vehemence, were in shorter space cured, and so continued the space of sixe yeeres together. These few which now doe returne, due counsell and time neglected, though [Page 77] being in number fewer, lesse intricate, and farre lesse vio­lent, haue notwithstanding a farre larger space of time continued.

If that Counseller or vndertaker to counsell, be a Wiz­zard in name and reputation only (as I doe gesse and deeme him) then is this History an incomparable example and instance of the wickednesse, impietie and crueltie of im­posture and Impostours. If he be found a Witch, then is it an vnanswerable euidence and instance of the Diuels iuggling, lying, illusion and deceiuing, whereof we made mention and proofe before in the question or doubt con­cerning Pythagoras realty in two places. For, in true rea­son and iudicious discerning, it is as cleere as the brightest day, that no accident befalling the Gentlewoman mentio­ned, can be other then naturall, or farther supernaturall, then either the Diuels credit with a Witch, or an Impostors credit with deceiued and seduced men is able to inchaunt perswasion vnto vaine affiance in them. I referre the Rea­der to the consideration of the History at large, with that which here is added: I will only exhort all men not to be in those doubtfull cases, too violent, nor rash in asking or beleeuing vnworthy or worthlesse counsell, but to aske it of such as are truly and godly learned and prudent, and not of Impostours or Seducers, considering that the consequence of rashnesse, mistaking error and igno­rance; are no lesse then the life or death of the sicke, a putting out of the eyes and light of reason, which God and Nature hath giuen man to walke withall in the darke pil­grimage of this life; a depriuation of due remedies which God hath allowed (while beguiled with vaine and foolish opinion, with wilfull blindnesse, they worthily esteeme not, nor will expect his grace and fauour therein.

Assuredly, he that doth giue vp himselfe to become a prey to folly and illusion, and led by deceiuers headlong into confused, vniustifiable, vnwarranted and inhibited ex­plorations and trials, doth forsake the guidance and vse of right reason, and in stead thereof, is intemperately distra­cted [Page 78] with impatience of expectation of due respect and e­steeme of Gods ordinance and allowance in his ordinary meanes, may iustly feare that God hath decreed and de­termined, not onely to dispoile him of that common bles­sing which he hath promised to all that duely seeke, and rightly vse his allowed meanes; but also that he leaueth him vnto the cursed path and way of perpetuall blindnesse and hardnesse of heart therein, except his speciall and ex­traordinary diuine grace in time reduce his dangerous steps. For certainly he vnto whose blinded eyes God doth offer so great mercy and fauour, as is plainly euident in all his ordained ordinary meanes, vnto euery good that be­falleth man in this life, and with thankfulnesse cannot or will not behold it, when it is laid at his vnthankfull feete, is in a desperate way of a lethargicall disposition, or sense­lesse memory and obliuion, both of his reason, and of him­selfe, and of Gods mercifull goodnesse towards him. And thus the vglinesse of imposture both by the description thereof, and also by example doth appeare, wherein may be first seene, how they that trust thereto, doe forsake God, themselues and their owne common sense and reason, and giue themselues to be swallowed vp of lying and illusion. Secondly, in the whole course of imposture it selfe, is seene the continuall practise of mercilesse impietie, the vsuall wrong of the afflicted, the belying of truth, the deceiuing the miserable, the depriuation of the sicke, of the vse of due remedies and meanes which God hath made and bles­sed vnto men, that with praise vnto his name, patience and due dependance vpon his prouidence therein, can be con­tented to seeke and expect the likely and hopefull issue thereof, in vsuall course of nature. Lastly, may be collected, and obserued, the vse and necessitie of distinction betweene Imposture and Witch-craft; namely, that the odious and abominable sinne of Witch-craft be not suffered to conti­nue, vnregarded or neglected, vnder the colour of vaine Imposture, and that the Diuell be not suffered to liue a­mongst vs, too commonly, and too openly, in the coate [Page 79] and habite of a foolish Impostor, or Iuggler. For cer­tainely nothing doth more hood-winke the through disco­uery of Sorcerers, then remissenesse and omission of in­quisition, and castigation of Impostors, out of whose leauen (no doubt) but diligent animaduersion, might oft­times boult out many a subtill and concealed Witch.

CHAP. X. How men may by reason and nature be satisfied, concerning such sicke persons as are indeede and truly bewitched.

IT followeth now, according to promise, briefely to point vnto direction, how men leauing to inquire at Witches and Sorcerers, and Impostors, concerning the sick, supposed to be bewitched, may inquire and be better satis­fied by the light of Reason; which God hath giuen vnto them. Reason doth detect the sicke to be afflicted by the immediate supernaturall power of the Diuell, two wayes: The first way is, by such things as are subiect and manifest vnto the learned Physicion onely: the second is, by such things as are subiect and manifest vnto a vulgar view.

Those things which are manifest vnto the Physition alone are of two sorts. The first is, when in the likenesse and simi­litude of a disease, the secret working of a supernaturall power doth hide it selfe, hauing no cause or possbilitie of being in that kinde or nature. The second is, when naturall remedies or meanes according vnto Art and due discretion applyed, doe extraordinarily or miraculously either lose their manifest ineuitable nature, vse, and operation, or else produce effects and consequences, against or aboue their nature, the impossibilitie of either of these in vsuall or or­dinarie course of nature, doth certainely prooue an infal­libilitie of a superiour nature, which assuredly therefore must needs be either Diuine or Diabolicall.

This conclusion concerning the infallibilitie of a super­naturall mouer, from the like assumption, the learned and [Page 80] worthy preseruer of reuerent antiquitie, Master Camden, in his description of Cheshire, hath truely inferred vpon the miraculous prelusions, and presages, euer and prepetually forerunning the death of the heyres of the house or family of the Briertons. These and such like things (saith he) are done either by the holy tuteler Angels of men, or else by Diuels who by Gods permission mightily shew their pow­er in this inferiour world.

Whensoeuer therefore the Physition shall truly discouer a manifest transcending power, manner, or motion in any supposed disease, there is an vndoubted conclusion of the Author. Where likewise remedies finde concomitances, or consequences contrary to their nature, or such as neuer were, nor euer can be contingent in course of nature: this assumption truiy granted, doth inuincibly inferre a tran­scendent force and vertue therein neuer to be denied. The Demonstration hereof is euident. A proper cause is cer­tainely knowne where is detected his proper effect. Ergo▪ where is effected ought supernaturall, there is infallibly dis­couered a supernaturall cause.

Thus how diseases, and the wonderfull accidents which oft happen in diseases, may be by the Physicion detected, according vnto the rule of reason, whether induced by the Diuell or no, is briefely pointed at.

How the guilt of any man therein with the Diuel (which doth onely conuince a Witch) may and ought appeare, hath beene before declared, and shall likewise hereafter be further made cleare.

It will not now be immateriall or vnprofitable, for con­firmation, illustration, and better proofe of those two waies, which are distinguished to be onely subiect, and ma­nifest vnto the Physicion, in the detection of the secret workes of Diuels and Witches in diseases, to produce one or two examples of both.

Concerning the first, Fernelius in his 2. booke De Abd. Rer. causis, chap. 16. deliuereth a history of a yong man of a noble family, who was by a violent convulsion in an extra­ordinary [Page 81] manner long time tormented. Diuers learned Physicions remained long time doubting and vnsatisfied, both in the cause of this disease, as also of the seate or place where the cause, with any sufficient reason, might be iud­ged setled.

Behold very pregnant inducements of the finger of the Diuell, moouing in the disease. One was the incredible ve­locitie of motion in the diseased, impossible vnto the force of man: the other was, for that in all the fits and convulsions, though very strong and vehement, his sense and vnderstanding remained in the diseased, perfect and nothing obscured, or interrupted, which in convulsions according vnto naturall causes was neuer seene, and is im­possible.

The force of these reasons to euince the presidence of the Diuell, in the manner and motion of the fore-named disease, the Diuell himselfe did shortly after iustifie, decla­ring and professing himselfe the Author thereof in plainly expressed words.

In the sore-named booke and chapter, there is another report or relation of a man sudainly surprised, with an ex­traordinarie fashion, or shape of madnesse or phrensie, wherein he vttered and reuealed things hidden, and of pro­found Science and reuelation, not onely aboue the pitch and power of naturall capacitie, and the stimulation there­of in diseases contingent, and the forgerie of fained extasie, but really in true and vpright iudgement, and vnpartiall discerning of a Physition beyond all question and excepti­on supernatuall. The sequele after made it good. These examples are sufficient vnto men that are wise, and with whom reason hath authoritie. I doe not affect vnaduised multiplication herein, suspecting many histories, and re­ports of diuers Authors.

The possibilitie of those which are here produced, be­side the vnstained credit of the Author, is apertly confir­med by the holy Scripture, where, in the Lunatike the Di­uell manifested himselfe by actions, onely proper and ap­propriate [Page 82] vnto the power of a Spirit: such was his casting the Lunatike into the fire, and into the water, his violent rending and tearing him, which were things by the Physi­tion iudiciously distinguished, in most part impossible vnto the power and nature of the Lunatike himselfe, or of his disease alone, though not all.

The man possessed among the Gadarens, Matth. 8. Mark. 5. Luke 8. likewise doth establish the same, who was knowne and seene euidently by the Physition, how farre simply or solely diseased, and how farre possessed beyond diseased extasies by those vndoubted workes, and that fin­ger of the Diuell, when he easily brake in peeces those yron chaines wherewith the Lunatike was bound: so that no force thereof whatsoeuer could hold or binde him; as also when he vttered and spake that more then humane vnder­standing and reuelation of Iesus Christ to be the Sonne of God: a knowledge as yet vncommunicated vnto man­kinde, and vnto reason impossible.

Concerning the second way of detection, subiect vnto the Physition alone, namely, when naturall remedies aptly applyed, are attended with supernaturall consequences, contrary to their nature, or aboue the same, out of the for­mer Author, and fore-named place, there is an example also without farther straggling of vnquestioned estimati­on. A certaine man there mentioned, vehemently burning and thirsting, and by intolerable heate compelled to seeke any mitigation, or extinction of his heate and thirst, in want of drinke or other fitting liquor, happened to finde an Apple, in the moisture and naturall iuice whereof, ho­ping the vsuall short refreshing of the tongue, he, after the first tasting thereof, immediately found (not onely that which was contrary to the nature of an Apple, greater burning and thirst then before) but had instantly his mouth and iawes so fast closed and sealed vp thereby, that he hard­ly escaped strangling.

The reasonable doubt of the latitation of the Diuell, in this faire, harmelesse, and vsuall remedie of the tongues, [Page 83] thirst and drines, was afterward made more euident and ma­nifest by the sudaine and swift obsession of his minde, with frightfull visions, whereof as in the disposition, temper, sub­stance or qualitie of his braine or body, there was no ground or cause, so in the Apple it selfe, was no other pernicious mix­ture, but that the Diuell, as with Iudas Sop, though whole­some and sauing in it selfe, so in this medicinall fruit, entred and possessed, where God permitted. The like may be said of other both outward and inward remedies, which by a Ma­gicke power are and may be oft interrupted, turned and bent vnto a vse contrary to their nature.

For this cause Hippocrates himselfe in his booke de Sacro morbo, & de Natura muliebri, doeth acknowledge many acci­dents, as also diseases and remedies themselues to be diuine, as hauing their cause and being aboue the course of nature. When therefore fitting vnto any cause, matter, or humour in the body, according to true Art and Reason discouered, apt and fit remedies, are aptly and fitly by the iudicious Physiti­on applyed, notwithstanding, contrary to the nature and custome of such remedies, they haue vnusuall and iustly won­dered effects, is there not iust matter of doubt concerning an vnusuall and extraordinary cause answereable thereto? The deepe and mysticall contengents in this kinde, and their hid­den reason and cause, the vnlearned man, or he that is not ex­ercised in difficult discoueries, cannot discerne, nor can the intricate and perplexed implications therein, of doubts and ambiguites, possibly become intelligible in euery ordinary apprehension; yet by the former easie and familiar example, euery man may gesse and coniecture at the most abstruse. The subtiltie of the Diuell doeth easily deceiue a vulgar thought, and in the clouds and mists of doubts and difficul­ties beguileth vsually the dimme sight and disquisition.

The learned Physition, notwithstanding possessing true iudgement and learning; who doeth and can warily obserue, and distinguish first the wonders of nature vnknowne vnto euery mediocrity of knowing: secondly, the true wonders a­boue nature in due collation with nature to be knowne, doth [Page 84] not easily or rashly with vulgars, erre or runne mad in the confusion of vaine and idle scruples. The wonders of nature, are such naturall diseases as are seene in their wondred and admired shapes or mixture, to haue a great likenesse or de­ceiuing identitie with such maladies, as are inflicted by the Diuell. The wonders aboue nature, are such diseases, as are truely and vndoubtedly knowne and prooued to haue no consistence, or power of consistence, or cause in sublunary nature.

For illustation hereof, I will giue one materiall instance fitting our present time, that shall apertly without exception manifest the distinction of both these kinds, there with decla­ring the great oddes and difference betweene true know­ledge and vnderstanding in the learned Physition, and the a­mazed wonderments of vulgars and ignorant men.

There are vulgarly reported among our English vulgers to bee in the bodies of many Witches, certaine markes or excrescencies which are vsually deemed the randevowe of the Diuell, where by couenant hee doeth sucke the blood of Witches. These excrescencies are vsually described to beare sometimes the shape of Wartes and Teates, or some other such like tumours. They are most commonly found in the priuie parts. They are found sudainely after their appea­rance, sometimes to vanish. They doe oft bleed, and there­fore are vulgarly deemed, the remaining dropping of the Diuels sucking.

There are diseases likewise, like vnto these by Physitions many hundreth of yeeres published, & both by ancient Phy­sitions and Chirurgions, as also by those of later times oft cured. That this be not esteemed as a wonder, or a fable, I will produce some of their seuerall shapes; described by se­uerall Authors, and will cite them according to their vsuall names which are these, Thymion, Nymphe, Cleitoris, Cercosis, Morum, Alhasce, Ficus, Mariscae.

Of the first thus saith Paulus Aegineta in his sixt booke, and 71. chapter. It is an excrescence or eminence, standing out from the rest of the flesh, sometimes red, sometimes [Page 85] white, for the most part without paine, the bignesse of an Aegyptian beane and of the colours of the flowers of Thyme. They are found, saith he, in the priuie part of wo­men, and are cured by cutting them away. Ioannes Hu­cherus of the Citie of Beuois in France, sometimes one of the Kings counsell and Physition vnto his person, in his second booke concerning barrennesse doth testifie, that the former excrescence doth sometimes grow in some length, sometimes in the hands, sometimes in the feete, sometimes in the thighes, sometimes in the thighes, sometimes in the face, but saith that they are most troublesome in the priuie parts both of man and woman.

Celsus saith in his first booke chap. 28. that these excre­scencies doe sometimes open and bleed, & send out blood. Thymion (inquit) facile finditur & cruentatur, nonnunquam aliquantum sanguinis fundit. Antonius Musa vpon the 26. Aph. of Hippocrates the third booke testifieth by his ob­seruation in diuers particulars, that the former disease or excrescence doth oft-times weare and vanish away without helpe or remedie.

The second disease or excrescence called Nymphe, Paulu-Aegineta, in his 6. booke 8. chap. doeth describe to be a swelling or growing out of a peece of flesh in the secret part of a woman rising oft-times vnto an vndecent fashion and a great bignesse. Auicenne deliuereth the same de­scription. Tom 1. Fen. 21. Tract. 4. and Albucasis Chi­rurg. Part. 2. Chap. 72, 73, 74.

The third excrescence called Cleitoris is little different from the former by the description of the same Authors. Auicen lib. 3. Fen. 28. Paulus Aegineta in the fore-mentio­ned place.

The fourth excrescence called Cerrosis the same Author in the same place compareth vnto a long taile and saith, that it hangeth downe, and issueth out of the part before mentioned in women, and is cured by being cut away.

The fift excrescence called Morum hath that name from his likenesse vnto a Mulberrie.

[Page 86] The sixt, called Alhasce, from his likenesse vnto a Bram­ble leafe. Auicenne Tom. 1. lib. 3. Fen. 21. Tract. 4. cap. 20. As for the seuenth and eight Excrescences, growing like­wise as the rest about the secret parts, they haue beene so commonly in auncient times knowne, that Martiall the Poet out of his owne acquaintance with them, hath made sport thereof in wittie verse.

Of the Mariscae, thus also writeth Iuvenal.

Of these Mariscae thus saith Antonius Musa vpon the Aph. 30. lib. 3. Wee call them, saith hee, crests or combes, from their likenesse vnto the combe of a Cocke, which saith he, if they bee not in time cut away, and cured by actuall cauteries, they are neuer cured at all. Thus much concer­ning [...], out of learned Authors. Let vs now consider these naturall diseases, which are called wonders in nature, (because not ordinarily or vulgarly seene) with those markes of Witches or diseases, and excrescencies effected and caused by the Diuell in Witches, which (there­fore must needes 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 [Page 87] 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, [Page 88] 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 effected 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 [Page 89] 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 [Page 90] 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 can bee really or indeed in sublunarie nature. Whe­ther there bee in the vanishing of the former markes, pro­portion of time or no, and the due antecedent mutations, and alterations in nature requisite, who can truely iudge, but hee who doeth both know the generall course of na­ture in all things, and also the particular course, in the na­ture of diseases, which is the learned Phisition alone. It may bee obiected, that many common men in the former markes, may as easily see and discerne that which is super­naturall oft-times, as the greatest Clarkes.

For example, it hath beene published by Authors of great note, that Oracles haue beene vttered, and articulate sounds heard distinctly issuing from the priuie parts of a Pythonisse. Any man that doeth know, or heare such sounds out of that place, can as directly and as truely as the Phisition auouch this to be supernaturall.

It was sometime openly obiected, against a Witch in Northampton-shire at the publike Assise, that a Rat was oft obserued to resort vnto her priuie part, and with her liking and sufferance there to sucke. This was by oath and testi­mony vrged against her, and she her selfe confessed it to bee true. If the oath and testimony of sufficient witnesses, con­firme the Historie to bee true, there is no man vnto whom this is not apparent, as well as vnto the Phisition to bee more then naturall. Hereto wee doe answere, that al­though it cannot bee denied, that many things may eui­dently declare themselues vnto euery vulgar, as vnto the learned Phisition to bee supernaturall; yet doeth not this trueth in some cases, euince it true in all cases. Because some things are not denied vnto a vulgar eye or iudgment, [Page 91] it doeth not thence follow necessarily, that all things are thereto euident.

It is further obiected, that in those cases, Phisitions are oft found deceiued, as well as other men. It is answered, that among Phisitions, as among all sorts of other men, there are many vulgars, who are, and may bee ordinarily, and easily deceiued, yea amongst the iudicious and learned also, who cannot so ordinarily or easily bee deceiued, yet there must be some wants and imperfections, since no man in this mortall life can bee in all particuler points perfect. Notwithstanding, this doeth not excuse those who are vn­learned, and haue many more grosse wants and imperfe­ctions, for not consulting with those that haue lesse, since vnperfect perfection of knowledge, is farre better guide then imperfection, grosse ignorance, and priuation of Art and knowledge.

It may bee yet demanded, what if the Phisition or lear­ned man, cannot detect the Diuell in these named markes, since the diuel is able to haue a finger haply in them; where no note or signe thereof shall at all appeare?

Answere hereto is, where God doeth giue vnto men no meanes, no way or possibilitie vnto their desired satisfacti­on, there they ought to rest contented, since the contrary is precipitation, and impatience with God his good will and pleasure, and vnbridled curiositie. For as in other cases, namely, Fellony, Murder, all Lawe both Diuine and Hu­mane, doeth forbid to accuse the Murderer, or Felon, where God hath not discouered his guilt by any signe, euidence, or proofe thereof; so in case of Witch-craft, where God hath not reuealed it by any reasonable profe, vnto the learned & iudicious, there hath no man warrant to accuse, or challeng vpon superstitious grounds, or surmises onely. And though this moderation be iust and fit to be held, where God hath inhibited the contrary; yet it is no Apologie or excuse for negligence, contempt, and want of diligent inquisition at any other time, whensoeuer God doeth permit or offer meanes, hope or possibilitie thereto.

[Page 92] There may here a question be pertinently mooued, name­ly, Whether these markes before mentioned, where proued supernaturall, doe therefore necessarily conuince the party vpon whom they are found, a Witch, yea or no.

Answere hereto is, that simply and alone, such markes doe not prooue a Witch at all, but with some limitations and considerations, they doe absolutely and infallibly de­monstrate a Witch.

Those limitations are these; First, that those markes cer­tainely detected to be supernaturall, bee by circumstances, presumptions on necessary inference, of reason prooued to be knowne, by the party in whom they are found, that they are of the Diuell, or by the Diuell there placed.

Secondly, that they are there continued, mainteined, or preserued with the liking and allowance of that partie. The reason of these limitations is manifest, for that the Di­uell is able to impose diuers diseases, as also such like super­naturall markes or excrescencies, as are before mentioned, vpon men without their liking or consent, where God doth so permit him. This is euident by the Historie of Iob, vpon whom the Diuell brought extraordinary, and more then vsuall botches, biles, and sores, beyond the common course and nature of those diseases, and this he did full sore against the will, and liking of righteous Iob. No man can iustly be accused or suspected in that act wherein hee is no agent, but an vnwilling Patient, nor can bee accessary vnto concurrence, or consent with any author in his act, if that author bee not knowne vnto him, or not conceiued by him to be author. Indeed, if any man be found with such markes, who may be conuinced to know them to bee of the Deuill, and then to like or to be contented with them, assuredly by manifest demonstration, that man is a Witch, if not by an expresse and open, yet by an occult allowance of the Diuels possession and power, of that part or portion in him. Who­soeuer giueth any possession of himselfe vnto the Diuell, either in part or in whole, doeth thereby renounce his Cre­ator, & by this combination with the Diuell, is a Witch, or Sorcerer.

[Page 93] There remaineth as yet a doubt or question, Whether simply the affirmation of a supposed Witch (which is vul­garly but not properly called and deemed her confession) that the Diuell doth sucke him or her, as also whether the affirmation of a supposed Witch, affirming her selfe to be a Witch, doe infallibly conuince that supposed Witch, to be a Witch indeede; and whether that affirmation be suf­ficient (as commonly deemed her owne confession) to con­demne her.

The answer is negatiue. The reason is, for that many af­firmations in themselues, and at first view doe seeme true serious and sufficient; which better and more considerat­ly examined, are oft times euen senselesse and ridiculous; and therefore iustly are denied credit.

And for this cause no accusations, whether against any man himselfe, or against another, wherein is no probabi­litie or likelihood, no colour or possibilitie of being; ei­ther are or ought to be admitted or heard in iustice in any Courts of Iustice. And for this cause the testimonies, ac­cusations, or confessions which by fooles, or madmen are auouched, are by all nations through the world in law not valued, and reiected. The same regard is had of the affir­mations and testimonies of children and of melancholy people, and likewise of men with yeeres and age doting, or by diseases or cares manifestly decrepite in their wittes and senses. That such decrepits there are vsually walking among men not noted nor knowne vnto most, or many, except sometimes vpon especiall occasion or triall of them made, is no wonder.

I did my selfe know some lately liuing, who formerly haue beene very vnderstanding, yet diuers yeeres before their end, were with age in their inward senses so worne and wasted; that although as reasonable creatures vnto the common view, they talked, conuersed, conferred, spake many times, and in many things with very good reason, and sensibly; yet oft-times by sodaine enterchanges, they [Page 94] neither knew reason nor themselues, nor their owne names nor children.

I now know a man neere an hundreth yeere old, who hauing in my late remembrance beene an excellent pen­man, doth neither now know a word, nor can write nor name so much as one letter among the foure and twentie; yet hath he his sight good, as by his discerning and vpon his view thereof, giuing right name and title vnto other as small formes and characters is apparent. His memory sometimes euen of the same things is altogether gone by fits: and by fits sometimes returneth in many things, but not in all, nor in any alway or certainly. Other some I haue knowne in their memory and phansie by age so worne, that they could not hold or retaine in the one so much as that which very lately was in their eye; in the other so much as that which was in the same instant almost conceiued; affir­ming things in this confusion which neuer were nor euer could be; and denying their sight of those things which from their sight thereof they had truely before named of their owne accord; one while constantly beleeuing and a­vouching whatsoeuer was said or informed them, though neuer so dissonant from sense or reason; another while as confidently denying whatsoeuer truth was said or vrged, though neuer so manifest vnto their sight or sense. This is not strange in age, since in diseases it is vsuall for men sometimes for a time to lose their memory alone, some­times their reason alone, sometimes imagination: sometimes part of one; and part of another; sometimes all; some­times perfectly none; and yet imperfect in euery one. It sometimes also is seene (as Galen saith) that a man inioy­ing absolutely and accurately all his inward senses of right reason, memory and imagination in all other things beside; yet in some one particular alone and in no other whatso­euer is euer constantly and without change void of sense or reason, and as a very mad man or foole.

Thus much is also writren by others of many wise and [Page 95] learned men; who notwithstanding in some one particular alone haue discouered them selues to be very fooles or mad men: constantly affirming themselues to be doggs, hor­ses, glasses, and for that one follie neuer reclaimed, in all o­ther things being iudicious, learned, discreete and solid. Neither is every vulgar man, nor euery man vulgarly learned not accurately iudging able to discerne these de­fects, at first, or alwaies; much lesse where they are hardly and difficultly espied, or by fits onely doe shew themselues. How possible is it for these sorts of people either to be per­swaded by others, or from their owne guide and vnstable conceite to affirme any thing whatsoeuer concerning them­selues or others? and for that cause how necessary is it in matter of weight and iudgments, especially of life, to take heede of their rash admittance vnto accusations or testi­monies concerning themselues or any others. Vnto a con­fession so properly and truely called, doe necessarily con­curre three things. First, in a confession is properly implied & vnderstood the partie confessing to be capable of reason, because without reason he can neither know nor iudge of himselfe nor of his guilt. Secondly, in a confession is requi­site and necessary that a partie confessing himself doth truly know what the Law doth take & define that offence to be which he doth assume vnto himselfe. For by ignorance of the law sometimes silly men suppose themselues and others to haue incurred the danger of the Law, where he that truly vnderstandeth the Law is able to informe him the contra­ry: and for this cause the law it selfe doth giue leaue to consult with the Lawyer, and with such as professe and are skilfull in the Law.

Diuines likewise generally acknowledge and grant, that there is a mistaking, an ignorantly and a falsely accusing conscience or guilt, as well as a conscience iustly iudging and accusing.

And for this cause many a man may take himselfe to be a Theefe, a Witch or other offender, who doth not truly or rightly konw what Theft in his owne case or some other [Page 96] points is, or what Witch-craft or some other offences ei­ther truly in themselues are, or by the Law are vnderstood; being in some cases not knowen or agreed, among Lawyers themselues. It is therefore senselesse that a man can accuse himselfe iustly of an offence which he doth not know; and therefore also is it as vniust to admit such an accusation against himselfe.

Thirdly, in a confession is implyed and presupposed a precedent manifest offence or guilt either by faire euidence likely to be prooued, or at least by due circumstances and presumptions iustly suspected or questioned.

I doe hence conclude demonstratiuely, that if a suppo­sed Witch be not first found capable of reason, and free from dotage with age or yeeres or sicknesse; and doe not also know what Witch-craft or a Witch is, and thirdly if the Witch-craft or sinne it selfe bee not vpon sufficient grounds either prooued, or at lest questioned; the meere accusation of such a supposed Witch against her selfe with­out the former considerations, is not simply or alone suffi­cient to conuince or condemne her; neither is such an ac­cusation, truly or properly to be tearmed a confession. And thus we haue made euident by this instance of the supposed Witches markes, how the learned Physition pos­sessing true Art and learning, is not so commonly as the vulgar sort transported into the maze of vaine wonder and ignorant admiration, but duely and truly weighing reason doth apart distinguish and put true difference betweene the wonders in nature, and the wonders aboue nature.

The wonders in nature are such diseases, as in their strange shape and likenesse, doe counterfeit such maladies, as are induced by the Diuell or by Witch-craft. Wonders aboue nature, are such diseases, wherein the finger of the Diuell is indeede and really discouered.

Concerning the first kinde (as here) so formerly in a former Manuell, I haue briefely deliuered, both some of their generall Page. 58 59 60 descriptions, denyed by no man that in an­cient time was, or at this time is a iudicious and learned [Page 97] Physician, as also diuers of their Page 61 62 63 64 particular Histories in the persons of some sicke men knowne vnto my selfe.

Of the second it is here needlesse to propound any more particulars then those aboue mentioned, which I esteeme for the generall illustration sufficient. In true and right de­cision and distinction of the one from the other, multipli­citie of consideration and circumspection ought diligent­ly attend the intricate maze and labyrinth of error, and il­lusion in their deceiueable likenesses, whereby the Diuell, for his owne aduantage, and the perdition of seduced and beguiled men, doth sometimes cunningly hide his owne workes, and the diuellish practises of Witches and Sor­cerers, from their due detection and punishment; some­times to insnare the guiltlesse and innocent, doth iuggling­ly seeme to doe those things which Nature doth iustly challenge, not as his, but as her owne, in iust ballance weighed. It is most certaine, that the Diuell cannot possi­bly mixe himselfe, or his power, with any inferiour nature, substance or body, but the alteration, by the coniunction of so farre discrepant natures, in the vnchangeable decree of the vniuersall nature of all things, necessarily and vn­auoidably produced, must needs witnesse and manifestly detect it in the great and mighty oddes. This is very eui­dent and apparent in all the supernaturall workes of the Diuell, before mentioned in the generall discourse of this small Treatise or worke, whether such as were declared manifest to sense, or such as were euident to reason; whe­ther such as were effected by the Diuell himselfe, with the consent or contract of a Sorcerer or Witch, or such as were without their knowledge, societie, or contract performed by himselfe. All those supernaturall workes of both these kinds were therefore knowne to be supernaturall, because they were aboue and beyond any cause in sublunary na­ture. The like the learned Physician may certainly con­clude, concerning diseases inflicted or mooued by the Di­uell. For it is impossible that the finger or power of the Diuell should be in any maladie, but such a cause must [Page 98] needs produce some effect like it selfe, where true and iu­dicious discerning is able to finde the infallible, certaine, and vndeceiued stampe of difference. Thus farre hath bin briefely declared, how the Physician properly and by him­selfe doth alone enter into the due consideration and ex­amination of diseases (where is iust occasion of question) whether naturally or supernaturally inferred. How vnfit it is here to admit euery idiot for a Physician or Counsellor (as is too common both in these and all other affaires of health) let wise men iudge.

Certainely from hence it commeth to passe, that most men for euer liue in perpetuall confusion of their thoughts in these cases, and as a iust iudgement of God against their carelesse search and neglect of learned and warranted true counsel, all certainety and truth herein doth still fly farre from them. For as in these ambiguities is requisite and necessary, a learned, iudicious, and prudent Physician; so is it as necessary that he finde those that neede herein aduice, truely and constantly obedient vnto good reason, tempe­rate and discreete, not mutable vpon euery vaine and idle proiect to start away, and to bee transported from a rea­sonable, iust & discreete proceeding, vnto vncertaine, vaine, and Empiricall tryals, since wisdome, knowledge and truth are neuer truely found, but onely of those, that with dili­gence, patience, and perseuerance search and seeke them out. It remaineth now to come vnto the second way of de­tection of the bewitched sicke, which was before said to consist in such things as were subiect and manifest vnto a vulgar viewe, as the first vnto the learned Physician alone. As of the first, some few examples haue been propounded, so of the latter let vs also viewe other some.

In the time of their puroxismes or fits, some diseased per­sons haue beene seene to vomit crooked iron, coales, brim­stone, nailes, needles, pinnes lumps of lead, waxe, hayre, strawe, and the like, in such quantity, figure, fashion and proportion, as could neuer possibly passe downe, or arise vp thorow the naturall narrownesse of the throat, or be [Page 99] contained in the vnproportionable small capacity, naturall susceptibility and position of the stomake. These things at any time happening, are palpable and not obscure to any eye without difficulty, offering themselues to plaine and open viewe.

These like accidents Beniuenius, Wierus, Codronchius and others also, euen in in our time and countrey, haue publi­shed to haue been seene by themselues. Some other sicke persons haue, in the time of the exacerbations of their fits, spoken languages knowingly and vnderstandingly, which in former time they did neuer knowe, nor could afterward know againe: as Fernelius a learned Physition, and beyond exception worthy credit, doth witnesse concerning a Sicke man knowne to himselfe.

Some Sicke men also haue reuealed and declared words, gestures, actions done in farre distant places, euen in the very time and moment of their acting, doing, and vttering, as I haue knowne my selfe in some, and as is testified like­wise to haue beene heard, knowne, and seene by diuers wit­nesses worthy credit in our See a Trea­tise of the Witches of Warbozyes. country, in diuers bewitched Sicke people.

As these examples are manifest to any beholder, which shall at any time happen to view them: so are the examples of the first and second kinde euident to the reason and iudgement of the learned and iudicious Physicion, and all doe therefore certainely detect and prooue a supernaturall Author, cause, or vertue, because they are manifest super­naturall effects.

Thus haue we pointed out briefely, the detection of the bewitched Sicke, both by learned Reason proper vnto the iudicious Physicion, and also by common sense and reason in all men.

If men more at large please to exercise themselues in due consideration and proofe hereof, they shall finde more certaine and sound satisfaction and fruit, with the blessing and allowance of God, then can issue out of the mouthes of Sorcerers and Witches, which God hath cursed, and dis­allowed, [Page 100] and in whose hearts and mouthes, the Diuell is oft a lying Spirit.

It hath been briefely, and yet sufficiently herein proued, that Almightie God hath giuen vnto Reason light, where­by reasonable, temperate and sober minds, through cir­cumspect care and diligence, may see and behold whatso­euer is truely possible, or iust for man to know, with the fauour and allowance of Gods grace, in the detection and discouery of the bewitched Sicke. Whosoeuer therefore shall contemne, or neglect this light, and shall aske coun­sell of Diuels and Witches, the open and proclaimed ene­mies of God, doe certainely relinquish their faith, and trust in God their Creator, and their patience and dependance vpon his prouidence.

And although it may sometimes fall out, that prospe­rous issue doth seeme to follow the counsell of the Diuell, yet doth it behooue men to be wary, and not presume, lest it prooue onely a sweete baite, that by a sensible good, the diuell may draw their bewitched desirous vaine minds vnto an insensible damnable hurt. For certainly, he who will rather be beholding vnto the Diuell, for his life or health, then chuse to die in the gracious and mercifull hand of God his Creator, can neuer expect to participate any por­tion of saluation in him, without extraordinary repen­tance.

Thus much concerning the reasonable discouery of the bewitched Sicke, wherein leauing to enquire at Witches, Sorcercers, or impostors, vpright men, that loue or feare God, or imbrace Religion or common reason, may and ought confine and satisfie their iust desires.

CHAP. XI. The production of the works of Witches and Sorcerers, vnto the publique seate and censure of Iustice.

VVE haue hitherto considered, how the workes of Diuels and Witches, may be both manifest to Sense, and euident to Reason. They haue in their diuers kinds and different performances and manners distinctly beene instanced. Besides those kinds which haue beene mentioned, there may bee innumerable more, among which are those who vndertake and are enquired at, to re­ueale treasures hid, goods lost or conueighed away, the workes and guilt of other Witches, good fortunes, and euill fortunes in diuers affaires, disseignes and attempts: as also those who vndertake by inchantment, to leade cap­tiue the wils and minds of men, vnto extraordinarie and vnreasonable desires or lusts, hatred or loue vnto, or a­gainst this or that person, or this or that particular thing, aboue or beyond the naturall power of resistence, and the force and vsuall guidance of naturall reason, in the ordina­ry course of mans will and nature: but they are all inclu­ded in the same generall kinde, and common proofe of their diuellish impietie, deriued from the word of God before alleadged vnanswerably, and the true consequence of Reason from thence.

The difference that is in their diuers kinds, doth onely arise from their seuerall subiects, manners, ceremonies, and rites, according to their seuerall differing contracts with the Diuell: some vsing in their workes, reuelations or o­raculous answeres, of the demand of resorting people in one manner, fashion, ceremonie, gesture, and rite; some in another, and some in none at all, certaine, or vnchange­able.

Concerning these ceremonies, with their seuerall con­tracts, [Page 102] and the manners thereof, I will not write, partly, because in this place not much materiall; partly, because they are difficult to detect, except by the Witches owne free confession, which happeneth very rare and seldome; partly, because they tend more to the satisfaction of curi­ositie then of vse, and therefore are not without some danger published. It hath now beene manifest by the word and mouth of God, vnto the reason of man, how a Witch or Sorcerer may euidently appeare vnto right Reason; namely by his voluntary vndertaking to bee enquired at, for knowledge and reuelation of such things as are hidden by God from all knowledge of men, and are solely and properly in the knowledge of Spirits, as hath beene by lear­ned Authors and by reason declared.

The reuelation being found supernaturall, doth discouer the supernaturall Agent or Author the Diuell, whose pro­per act whatsoeuer man doeth vndertake in part, or in whole, must necessarily buy or borrow from him, and there­by be conuinced vndoubtedly of contract with him.

We haue produced diuers sorts of noted Practisers like­wise of this inhibited contract, both in the holy Scripture expressely nominated, and also by their ordinarie common custome herein obserued in seuerall kindes.

Concerning them all, we will conclude as a corallary vn­to all that went before, with the testimonie and confirmati­on of Lucius Apuleius, that famous, expert, & learned Ma­gician, in his booke de Aureo Asino, from his long proofe and acquaintance with the Diuell: Daemones (saith hee) praesident Auguriis, Aruspiciis, oraculis, Magorum mira­culis, that is, the Diuels are chiefe presidents, haue chiefe power or authoritie, are chiefe Maisters, Guides, or Rulers ouer Diuination, or reuelation by the signes taken in fly­ing of fowles, of diuination by inspection of the entralls of beasts, of Oracles, and of all the miracles or miraculous workes of Magicians. They that will not beleeue the holy Scripture, nor the testimony of so many men and ages, [Page 103] that the Diuell is the sole Author of vaine miraculous re­uelations, diuinations and workes, let them credit the Ma­gician his owne mouth.

As we haue hitherto viewed, how Witch-craft and Wit­ches may bee, first, by sense manifestly detected: secondly, by reason euidently conuicted: so let vs now consider, how they may bee both produced vnto the barre of Iustice, and bee arraigned and condemned of manifest high Treason a­gainst Almighty God, and of combination with his open and professed enemy the Diuell.

Concerning the first, since it chiefely consisteth in that which is manifest vnto the outward sense, if the witnesses of the manifest magicall and supernaturall act, be substantiall, sufficient, able to iudge, free from exception of malice, par­tialitie, distraction, folly; and if by conference & counsell with learned men, religiously and industriously exercised, in iudging in those affaires, there bee iustly deemed no de­ception of sense, mistaking of reason or imagination, I see no true cause, why it should deserue an Crimina Meleficorum sunt commu­nis soil, Per­tinent ad fo­rum Ecclesi­asticum [...] ­tenus sunt Haeret [...]c [...] per­tinent ad fo­rum seculare quatenus cae­des perpe­trant in ho­minibus aut alais anima­libus, Bins­fildius prael [...]. 13. Ignoramus, or not bee reputed a true Bill, worthy to bee inquired, as a case fit and mature for the same due triall, which Iustice, Law, and equitie haue ordained in common vnto all other rightfull hearings and proceedings by witnesse and testimonie, al­though it is likely to prooue a rare plea or cause, because in reason not too frequently to bee found, and farre lesse Quidam plus aequ [...] u [...]buunt ope­rationi Dae­monum, Binsfeldius. in it selfe common or vsuall, then is vulgarly reputed. It might notwithstanding, haply bee more oft detected, if more diligently according to reason inquired.

The second kinde of Witch by euidence of reason disco­uered, is farre more frequent then the first, as appeareth by the varietie and multitude of names, which it hath bran­ded vpon it, and the diuersitie of kindes and fashions which it hath put on. It is likewise more easily detected and prooued.

A supernaturall reuelation being first made truely ma­nifest (lest preposterously wee haply call a surmised, or falsely suspected offender into question, before any offence [Page 104] be apparent or knowne; which is an vniust iniury, and wor­thy of rebuke and shame with God and iust men) a super­naturall reuelation (I say) being manifest, any mans guilty contract therein is prooued, by his vndertaking to bee en­quired at therein.

That vndertaking likwise is easily knowne & discouered by those that haue inquired. The foundation of this way of inuestigation of this Witch or Sorcerer, is the Word of God it selfe before recited, and iust and true reason built thereupon, cannot fall or be shaken.

Thus hauing brought these prisoners to the Barre, I there arrest any farther progresse, and leaue them to Iustice, to the decree and sentence of the reuerend, graue, and learned Iudge, and so proceede to the third promised way of inuestigation, and inquisition of Witches and Sorcerers, according to likely presumption, probable and artificiall coniecture.

But before wee arriue vpon that point, it is necessarie, that first a materiall obiection bee satisfied. That is, in the forementioned Iudgement of supernaturall workes of Sor­cery manifest to sense, how can any true testimony or wit­nesse be required or expected, since doubt is made whether really or truely, or delusorily and in seeming onely, many or most things of that kinde, are seene or heard? Hereto is answered: As a true substance is seene not of it selfe sim­ply, but in and by the outward true signe, shape, proporti­on, colours, and dimension inherent therein, and insepa­rable there-from; so the true likenesse, resemblance and pourtraiture of that substance, when separated from that substance, is as truely and as really seene. Therefore, ex­perience doeth shew vs, that the same eye which saw the shape, proportion, and figure, together with the true sub­stance, doeth as perfectly both see and know it, when it is separated from the substance by the Art of the Painter.

As in the true miracles of God, wrought by the hand of his seruant Moses, the true and vndoubted substance of a truely created Serpent, was seene when it was changed [Page 105] from a rodde, by the outward proper and inherent shape: so as truely was an outward pourtraiture and likenesse of Serpents seene, in the false miracle of the seeming trans­mutation of the Sorcerers roddes. For how could religion or reason condemne those miracles of the Diuell for illusi­ons, if the liuely resemblance of miracles appearing mani­festly vnto the eye, had not thereby made them knowne? For an example, or illustration, how is a iuggling deceit knowne but by the eye? The sight is said to bee deceiued therein. Therefore it doeth see that which doeth deceiue. Reason likewise comparing that which was seene, with that which is not seene; that is, the counterfait with the true substance, doeth prooue the counterfait the present ob­iect of the sight. The same eyes therefore that saw, in the true miracles of Moses, the substance of a Serpent by the true inseparable inherent shape, saw likewise the true image and picture of a Serpent, in the false and seeming miracles of the Enchaunters of Egypt. The testimony of the presentation of both vnto the eye, is as true as trueth it selfe; because the Word of trueth hath said it. That the Diuell is as powerfull as the most excellent Pain­ter, to represent any the most true and liuely likenesse of any creature, is in reason cleare, and hath beene also be­fore prooued.

Therefore a true testimonie may bee truely giuen, and iustly accepted or taken of a liuely shape, figure, likenesse, or proportion, really presented (by the Art of the Diuell) vnto the eye. All the doubt then remaining, is, to put a true difference betweene that which our imagination doeth represent vnto vs, from within the braine, and that which wee see without by the outward sense. This difference will best appeare by an example. Fernelius in his first booke, cap. 11. de Abd. rer. caus. doeth make mention of a man, who by the force of charmes, would coniure into a looking glasse certaine shapes or visions, which there would either by writing, or by liuely presentations so perfectly expresse and satisfie, whatsoeuer hee did demaund or commaund [Page 106] vnto them, that easily and readily it might bee distingui­shed, and knowne by standers by. This Fernelius doeth report that hee saw himselfe. What shall wee say herein? Was this Diuelish practise a thing doubtfull? Was it not manifest to many eyes, diuersitie of beholders, and the iu­dicious view of a learned and discerning sight. The like Franciscus Picus Miraudula reporteth, videlicet, that a fa­mous Magician of Italy in his time, did keepe the skull of a dead man, out of which the Diuell did deliuer answeres vn­to men enquiring, when the Wizard had first vttered cer­taine words, and had turned the skull toward the Sunne. These things being palpably seene, could not bee meere imagination. Those things which are meerely in imagina­tion (with those men whom diseases depriue not of their sense or reason) are by right reason and true sense, after a short time of their preualence, easily detected to be imagi­nary; but those things which are truely, really, and cer­tainely seene, remaine the same for euer after in their due reception of sense; with vndoubted and vnchanged allow­ance of reason.

Hence it is, that a man in a sleepe or dreame, though for a short space, hee doeth oft times verily, really, and very feelingly (as it were) thinke himselfe in many actions and employments; yet when hee awaked from sleepe, his sense and reason doe tell him hee was but in a dreame. Many sicke persons likewise vsually, though waking, dreame of things falsely imagined, but the disease being gone, and their sense and reason there-from recouered, they then know and laugh at the fallacies of their imaginations. By these short instances it is apparent, that it is not a thing impossi­ble, but vsuall and familiar vnto all kinde of men that want not their common wits, to distinguish betweene those things which are onely in imagination, and those which are reall and indeede.

From hence we may then truely conclude, that against the acts of Sorcerie and Witch-craft manifest to sense, the due testimonies of vnderstanding, discreete, and iust men, [Page 107] ought to bee no lesse equiualent then against another open acts, or crime whatsoeuer, whereof the Witch of Endor may serue to shut vp and conclude all doubt for euer herein, for an vnanswerable instance and proofe. Shee acknowledgeth her guilt and crime might bee made manifest vnto Saul in these wordes, 1. Sam. 28. 9. Wherefore seekest thou to take mee in a snare, to cause mee to die? Saul likewise himselfe doeth grant vnto her, the sufficiency of his testi­mony to cause her to die, verse 9. in these wordes, As the Lord liueth, no harme shall come vnto thee, for this thing: meaning, by his testimony of her fact, no harme should come vnto her. But here may bee obiected, that it was not his testimony of her fact of raising the vision of Saul, which the Witch did feare, but his testimony of her confession of her selfe to be a Witch, by promising to vndertake it. The contrary is manifest by the Text, verse 21. See, thy hand­maide hath obeyed thy voyce, and I haue put my soule in thy hand, and haue obeyed the word which thou saidst vn­to me. And thus is the doubt concerning the sufficiencie of testimonies, and witnesse in case of Witch-craft satisfied. It now remaineth as was promised and intended, that we next view that light vnto the discouery of Witch-craft, which artificiall coniecture, probable reason and likely presump­tion doe afford, since what sense and reason haue made ma­nifest is already declared.

CHAP. XII. That Witches and Witch-craft may be discouered by probable reason and presumption.

AS from things euident to sense, and manifest to rea­son, there issueth a certainety of vndoubted know­ledge: so in things that carry onely probabilitie, diligence doth beget and produce verity and Opinio vera est habi­tus circa con­clusiones ex Dialecticis pronunciatis, Arist. in lib. Analyt. truth of opinion. Hence it commeth to passe, that he who truely knoweth, and knowingly can distinguish and discerne the validitie, [Page 108] nature, difference, and right vse of probabilities, doth most seldome in his opinions mistake or erre.

Hence also it commeth to passe, that according to seue­rall measures, and degrees of diligence, study, practice, and exercise of iudging in probabilities, men doe diuersly differ, some excelling other in the merited stiles and attributes of subtiltie, Policy, Sagacity, Exquisitenes. It is true, that in probabilitie, is no perpetuall Certum est, quod nun­quam aliter fiat, probabile, quod plerun­que ita fiat, Cicero. certainty: notwithstanding he that warily and wisely weigheth it, cannot in the vncer­tainty thereof but finde more certainty, then in blinde and vnlikely casualtie; then in rash attempts and prosecuti­ons, voide of counsell, or likely reason.

For although sometimes those things which seeme most likely and probable, doe happen to prooue false, yet doth nature and reason teach and inioyne vs rather to giue credit thereto; and experience doth manifest that the cause of deception therein, for the most part, doth consist in the weakenesse of mans iudging thereof aright. For in iudging of probabilities, are great oddes, some things onely seeme probable to such as are Probabilia sunt, quae pro­bantur aut omnibus, aut plurimis, aut certe sapienti­bus, & iis si non plurimis, at maxime probatis, quo­rum est spe­ctata Sapien­tia, Aristot, wise, learned, expert, subtill: some vnto the most exquisite Iudges alone: some to euery vul­gar; some to the choise and best sort of Vulgars, and not vnto all; and in these differences, doth necessarily breede much error and mistaking. Notwithstanding, the vertue and force of probabilitie it selfe, simply doth not deceiue, or vsually faile, but as it is diuersly and differently con­ceiued by men, that oft prooueth false, which seemed like­ly. Vatem hunc perhibemus optimum, saith Cicero, qui bene conijciet, that is, we auouch and affirme that man to be the best Prophet, or prognosticator of issues to come or hap­pen, who hath the power and skill of right and true con­iecture, which euer consisteth in the exquisite perpension of probable inducements.

What is among men more admired, or more worthy to be admired, then this art, this skill, this power? Who doth not know what vse, also what benefit doth arise thereby, both vnto the true warrant and allowance of action, and al­so [Page 109] vnto the maintenance, and iustification of right opini­on, in counsels and deliberation? As in all other faculties and sciences, the excellencie and necessitie thereof doth brightly shine: so most apertly vnto common obseruation, it doth prooue and manifest it selfe in the two seuerall pro­fessions of the Logician and the Oratour.

The Logician in his discrepations and questions, concer­ning doubts and ambiguities, by the diligence of subtill dis­pute, from the light of probabilitie, rectifieth the vnstable fluctuation of vnconstant opinion, and produceth through mature disquisition, and raciocination, what is most safe, most consonant with truth, to hold, affirme, or be per­swaded.

The Oratour in his coniecturall state or questions, in his pleas of doubtfull and controuersed facts, or rights, where­in oft-times probabilitie and likelihood, seeme to stand equall and vnpartiall vnto both parts: notwithstanding by mature, acute, and seasonable pressing, and vrging that which is most like, most reasonable, and consonant with right, with law and equitie, in the end doth bring into light, and discouer, what is most equall, vpright, and worthy to be credited, or respected. What euictions of truth and right, what conuictions of guilt and errour doe dayly issue from hence, common experience, doth prooue and demonstrate.

Thus much briefely prefixed in generall, concerning the necessitie, light and truth of probabilities; it now remain­eth to consider the vse and power thereof likewise, in our particular proposed subiect of Witch-craft, which com­mon sense doth not onely iustifie (as in all other subiects) but the word of vndoubted truth.

Almightie God, in case of Idolatrie, doth not onely publish and proclaime his detestation of that great sinne it selfe, but therewith doth include whatsoeuer hath any pro­babilitie of respect, or reference thereto; whether in affe­ction and inclination, or in ceremonie or superstitious shew. This is euident, Deut. 18. verse 9. where he first for­biddeth [Page 110] his people so much as to imitate, or doe after the manners of the Gentiles; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire. Likewise Leuit. 19. 27, 28. where he forbiddeth as much as the cutting of his peoples heads, or the corners of their heads round, or marring the tufts of their beards, or marking or cutting of their flesh, as was the manner of Infidels and Gentiles, in their mourning and lamenting of the dead. Likewise Deut. 16. 21. where he forbiddeth so much as the planting of any groues of trees neere his Al­tar, because it was the custome, inuention, manner, and re­semblance of Idolaters.

As in case of Idolatrie, so in case of Witch-craft, which is likewise a kinde of Idolatry, because the worship of Diuels, Almightie God in those places of holy Writ, where he publisheth and proclaimeth his high displeasure against Witches and Sorcerers, with that abominable sinne it selfe, doth also condemne as abominable; First, in gene­rall all kinde of shew, of affection, liking, inclination, or respect thereof; Secondly, any customes, fashions, rites, ceremonies, superstitions, or gestures from thence deriued, or belonging thereto.

The first is manifest, Leuit. 19. verse 31. There the Pro­phet, from their God Iehouah, doth charge his people, that they doe not so much as turne toward, or decline toward Sorcerers or South-sayers, vouchsafe to aske any question, or to respect them: and Leuit. 20. verse 6. he giueth iudge­ment and sentence of death, against that soule that doth but turne or looke toward them.

The second is likewise manifest, Isaiah 8. verse 19. where Almightie God noteth the superstitious peepings, whispe­rings, and mutterings of Sorcerers, and according to those gestures, doth with reproch terme them whisperers, mut­terers and peepers: and Deut. 18. verse 10, 11. he rehear­seth their mumblings, and charmings, and their superstiti­ous marking the flying of fowles; and Leuit. 19. verse 26. he noteth their vaine and ceremonious obseruing of times.

[Page 111] If then Almightie God be so strict, that he will not en­dure or tolerate so much as a friendly looking toward Sor­cerers: the least respect giuen vnto them, or so much as a demand of a question at their hands, any inclination to­ward them, any their ceremonies, rites or superstitions, yea, so small a matter as their very outward gestures; how can religious zeale, or the duty of man toward God his Creator, esteeme any of these, or the like, or the least of them, lesse then sufficient matter of probable doubt, pre­sumption, religious iealousie, and suspicion against such men, as doe, or dare presume to imitate, to practise or vse them?

As the holy Scripture hath pointed out some few ge­stures, manners, and rites of Sorcerers, for an example and light vnto all other of the same kinde: so hath the daily obseruations of succeeding times added infinite more, which haue, doe, and still may encrease, multiply, and be added, and newly inuented, and put on new different shapes and fashions, according to the fancie of the con­tractors therein, which are the Diuell, and man possessed by him, in whose powers and will, according to the nature, qualitie and conditions of their contract, dependeth and consisteth the variation, or innouation of ceremonious rites.

For this cause, among Authors and records both of elder and later times, wee reade of such diuersities and numbers of superstitious litations, dedications, performan­ces, and a diabolicall solemnities. As therefore we haue manifested such superstitious rites, ceremonies and gestures of Sorcerers, as the holy Scripture hath noted and deci­phered; so let vs propound some other by after-times, and other Authors obserued.

Some haue vsed in their intention or execution of their Diabolicall workes, or in the way of prelusion one kinde of See Master Perkins dis­couery of Witch-craft, chap. 2. pag. 48. ceremonious homage, and some another. Some doe ne­uer attempt nor enterprise a Diabolicall execution, but with mumblings, whisperings, and secret sounds, and words [Page 112] heard grumbling in their mouthes: as Theophrastus in his 9. booke of herbes and plants doth witnesse, concerning certaine Magicians in gathering Helleborus, and Mandra­gora: and as is likewise vndoubtedly discouered, by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes, and vnto letters, characters, words, sillables and sentences superstitiously pronounced.

Galen writeth, that a certaine Sorcerer by vttering and muttering but one word, immediately killed, or caused to dye a Serpent or Scorpion. Beniuenius in his booke de Abd. morb. caus. affirmeth, That some kinde of people haue beene obserued to doe hurt and to surprise others, by vsing only certaine sacred and holy words. It is apparent likewise, that others haue accomplished their diuelish ends, by apparitions, shapes, or figures, raised or coniured into glasses; as Fer­nelius, an eye-witnesse, in his booke de Abdit. rer. caus. doth publish. Some receiue power and vertue from the Diuell vnto their Diabolicall preparations, by certaine inchanted hearbes, or medicines which they mixe and ga­ther, sometimes with brasse hookes, sometimes by Moone­shine in the night, sometimes with their feete bare and na­ked, and their bodies clothed with white shirts, as Plinie reporteth. Some are reported, to obtaine of the Diuell their desired ends or workes, by deliuering vnto the Diuell bonds or couenants, written with their owne hands. This Serres the French Chronicler doth report, confessed by certaine Witches, in the raigne of Henry the fourth. And M ^r. Fox, in the life of Martin Luther, doth make mention of a yong man, who deliuered a bond vnto the Diuell, vpon certaine conditions, which bond was written with the yong mans owne blood, and vpon his repentance, and the earnest zealous prayer of the people vnto God in his behalfe, was redeliuered, and cast into the Church in the view and sight of the whole assembly there and then being. Some deriue an effectuall vertue vnto their decreed Diuel­lish workes, by hanging characters or papers about the necke, as Plinie reporteth. Some practise to bring their [Page 113] Diuelish ends vnto issue, by coniured images and pictures of waxe, golde, earth, or other matter, as Thomas Aquinas in his booke de occultis Naturae witnesseth.

Holingshed, page 534. doth chronicle the execution of certaine Traitours, for conspiring the king of Englands death by Sorcerous and Magicall pictures of waxe. The same author, page 1271. doth report, that in the twentith yeere of Queene ELIZABETH, a figure-flinger (as hee termeth him) being suspected as a Coniurer or Witch, sudainely dying, there was found about him (besides bookes of coniuration, and other Sorcerous papers or Characters) the picture of a man wrought out of Tynne. Some late writers haue obserued, that diuers Witches by such pictures, haue caused the persons thereby represented secretly to languish and consume, as was lately prooued a­gainst some late famous Witches of Yorke-shire and Lanca­ster, by the testimonies beyond exception of witnesses, not onely present, but presidents in their tryall and arraign­ment. Some execute their hellish intentions by infernall compositions, drawne out of the bowels of dead and mur­thered Infants; as Ioannes Baptist Porta in his booke de Magia naturali, doth from his owne knowledge affirme, and thereto the Malleus Maleficarum with others doe assent.

Some practise also Sorcery by tying knots, as Sant Ierome testifieth in vita Hilarij, concerning a priest of Aesculapius at Memphis. Some practise Witch-craft by touching with the hand or finger onely, as Biniuenius saith. Some in their Sorcerous acts or coniurations, vse partchment made of the skinne of Infants, or children borne before their time: as Serres reporteth from the confession of Witches, in the time and raigne of Henry the fourth detected. Some for the promoting of their Diuelish deuices, vse the ministery of liuing creatures, or of Diuels and spirits in their Perkins dis­course of Witch-craft, chap. 2. page, 48. likenesse as histories report, and Theocritus in his Pharmacentria, seemeth to credit, inducing there a Sorceresse, who by the power of her bird, did drawe and force her Louer to come vnto her.

[Page 114] This seemeth not impossible vnto a Witch, by the multi­tude of liuing shapes, which the Diuell in former ages hath vsually assumed, termed Faunes, Satyres, Nymphes, and the like, familiarly conuersing with men. Some bring their cur­sed Sorcery vnto their wished end, by sacrificing vnto the Diuell some liuing creatures, as Serres likewise witnes­eth, from the confession of Witches in Henry the fourth of France deprehended; among whom, one confessed to haue offered vnto his Diuell or Spirit a Beetle.

This seemeth not improbable, by the Diabolicall litati­ons and bloudy sacrifices, not onely of other creatures, but euen of men, wherewith in ancient time the heathen plea­sed their gods, which were no other then Diuels. And rather then the Diuell will altogether want worship, he is some­times contented to accept the parings of nailes; as Serres from the confession of certaine French Witches doth re­port. Some Authors write, that some sorts of Sorcerers are obserued to fasten vpon men their Magicall mischieuous effects, and workes, by conueying or deliuering vnto the persons, whom they meane to assault, meats, or drinkes, or other such like; as is euident by the generall knowne power of the Magicke cups of the inchaunted Filtra or loue draughts: and as seemeth iustified by S. Augustine, in his 18. booke de Ciuitake Dei, making mention of a woman who be witched others, by deliuering only a piece of cheese. Some of our late Countrie-men haue obserued, some Witches to mischiefe or surprise such as they intend mali­ciously to destroy, by obtaining some part or parcell of their garments, or any excrements belonging vnto them, as their hayre, or the like.

It is not to be doubted that the Diuell, that old Proteus, is able to change and metamorphise his rites, ceremonies, and superstitions, into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes. Concerning all the former mentioned, although it be exceeding difficult; nay, an impossible thing for any man to auouch euery of them [Page 115] true in his owne knowledge or experience; yet for that some kindes of them wee may assuredly know and beleeue from God himselfe, who hath in his sacred word nomina­ted both Isaiah 8. 19. apparitions of the Diuel, as also, incantations, charmes, Sam. 1. 28. spels and familiarity with Spirits; as also for that reason doth demonstrate, that there may be many more kinds, besides those named of the same likenesse, na­ture Exod. Leuit. Deuteron. abused, and diuelish vse; and for that vnto othersome, the credit, worth and merit of those Writers by whom they haue been obserued and published, doth giue weight and estimation, it may be approoued as an infallible con­clusion, that wheresoeuer any of them or the like, being diligently enquired after, are either really found, or in ap­parence or shew resembling, that there (with the concur­rence of circumstances, and approoued precedence of a manifest worke of Sorcery consenting) that there, I say, it ought to be sufficient & vncontroled matter, or occasion of iust suspicion and presumption against the particular, in whom they are by iust witnesses free from exception, de­tected and palpably knowne, practised and exercised. As we haue now briefly recited and called to minde some sorts of such ceremonies, rites, superstitions, manners, instru­ments and gestures as are annexed vnto that kinde of Sor­cery or Witch-craft which consisteth in action: So let vs al­so recite some other sorts of ceremonies, rites, and super­stitions, which belong vnto that kinde of Sorcery which is conuersant in diuinations, reuelations of things hidden, predictions, and prophecies. Diuinations according to na­ture or art, as Cicero distinguisheth in his first booke de Diuinatione, we doe not intend or purpose, but that diui­nation which the same Author in the same place doth refer into a power aboue man, which he there termeth the power of the gods, betweene whom and diuination, the Stoickes make this reciprocation, Si sit Diuinatio, Dij sunt, si Dij sint est Diuinatio; that is, if there be right diuination or predi­ction of things to come not contained in Art or Nature, certainly that diuination is of the gods, as reciprocally [Page 116] where there are Gods, there is diuination. Here wee see plainely, not onely the antiquity, but the direct originall of diuinations, and that they do manifestly deriue themselues from Idol-gods, from Infidels, from Idolaters.

This is further euident likewise, by the generall current and report of all Histories, euen from the first beginning and foundation of Rome by Romulus, as through all ancient writings and writers, 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 olde 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 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 vsuall among the Assyrian coniectors. Some de­riued their Diuinations from looking-glasses, wherein the Diuell satisfied vnto demands and questions, by figures and shapes there appearing.

This kinde of Diuination was called [...] where­unto came very neere and was like [...]. Some fetch their Diuinations by lots, taken from points, letters, cha­racters, figures, words, syllables, sentences, which kinde of [Page 117] diuination is distinguished by the name of [...]. If we should number vp euery particular kinde of shape, wherein Diuination doeth shrowde it selfe, it would prooue 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 doeth shadow and hide his subtill insidiation of silly deceiued man.

He 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 trueth 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 voyce, 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 stiles or names soeuer. The enumeration of any more sorts, might increase in number, and aduance cu­riositie, but can adde nothing in substance or materiall vse. The reason that the Diuell requireth these rites and cere­monies, S. Augustine doeth declare lib. 21. cap. 6. de Cinit. Dei, Alliciuntur Daemones (saith he) per varia genera lapi­dum, herbarum, lignorum, animalium, carminum, rituum, non vt animalia cibis sed vt spiritus signis, in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi. That is, Diuels are drawne or Coniured, by diuers kindes of stones, hearbes, woodes, creatures, words, times, rites, or ceremonies, not as liuing creatures desire food, but as spirits reioyce or delight in signes, because those signes ar­gue respect, worship, and honour, whereof they are very ambitious and desirous, as affecting Diuine worshippe in [Page 118] malice of God himselfe and his Diuine worship. To the same purpose saith Binsfeldius Comment. vel Explicat. in praelud. 9. Delectantur Daemones signis cum imitari Deum studeant in Sacramentis suis. That is, Diuels delight in signes, rites, and ceremonies, as desiring to imitate, or to be like God in his Sacraments.

Wee haue summarily (wherein for 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 doeth not thinke that he may with good reason doubt the ordi­nary correspondence of fruits, & workes answerable there­to? Vnto the former presumption, if circumstances of time, place, instruments and meanes, fitting such diuellish Actes, opportunitie, and the like doe adde their force, doeth not iust occasion of doubt increase? For illustration and ex­ample, let vs suppose a person of a curious and Mast. Perkins in his discourse of Witch-craft, chap. 1. pag. 11. inqui­sitiue disposition in things hidden or inhibited, a man voide of the feare and knowledge of God, a searcher after Sorcerers, and their diuellish Artes, educate among them by kindred, affinitie, 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, worshippe, or adoration of Almighty God is in any kinde vsed; a man out of whose cursed lips hath at any time beene heard, [Page 119] the Perkins chap [...] pag. 48. discourse of Witch-craft. renouncing of God, or voluntary profession of loue and friendship vnto the Diuel (all which with horror some­times my owne eares did heare, in a She was easie and ready to professe, that she renounced God and all his workes, but being required to say that shee renounced the Diuell & all his works, she did refuse it with this addition of the reason, (videlicet) for that the Diuell had neuer done her any hurt. 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 desarte Serres, from the confession of Witches detected and censured in the raigne of Henry [...]. of France. places, forsaken & 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 sepulchres, 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 Darkenes.

Let vs yet more particularly obserue this man branded with the former note, seeming or professing to practise workes aboue the power and possibilitie 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 deedes: thirdly intention, or expectation, succeeding the prouocation, starting out oft-times, or intimated by any rash, vnaduised, or sudaine proiect of headie and vnbridled passion: fourth­ly, the opportunitie sutable vnto such an intended desseigne, as time and place competent for accesse, speech, [Page 120] 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 therein, that standeth iustly suspected, or ought that may prooue or expresse his doubt, or feare of discouery, his guilty lookes, cunning euasions, shifting, lying, or contradictory answeres, and apologies vnto particulars vrged.

These circumstances and the like, though each alone and single may seeme of no moment or weight, yet concurring together, or aptly conferred, they oft produce a worth from whence doth issue full & complete satisfaction. Veri­similia singula suo pondere mouent, coaceruata a multùm profici­unt (saith Cicero) that is, euery single circumstance hath his weight and vse, but consenting and concurring together, they doe much aduantage. Since then what vertue or power soeuer, circumstances and presumptions, doe vsual­ly and generally vnfold in all other subiects or matters whatsoeuer, the same equally and as largely, reason doeth here display and offer in this of Witch-craft: why should not the like practise thereof herein also bee vrged and found, as likely and succesfull? I doe not commend or allow the vsuall rash, foolish and fantasticall abuse of cir­cumstances, nor their wresting and forging, nor the con­iuration or raising vp of their likenesse, and shadowes, without any substance or trueth (as is too common and vulgar) out of meere fancy or defect of true iudgement, without the due manifestation of a certaine crime first in this kinde assured.

But where all the former circumstances doe truely and really occurre, or most of them, or the most materiall a­mongst them with an apparant vncontrouled precedent euidence of an vndoubted act of Sorcery, and are not in­directly [Page 121] wrested or guilefully extorted, but directly proued, & fairely produced and vrged; what man inioying his com­mon sense or reason, can be ignorant, what a large scope and faire fielde they doe yeeld to sent, to trace and chace the most hidden and secret guilt of Witches whatsoeuer, out of their vtmost shifting most close couerts and subtill concealements?

I doe not affirme circumstances and presumptions, simp­ly in themselues sufficient to prooue or condemne a Witch; but what reasonable man will or can doubt or deny, where first a manifest worke of Sorcery is with true iudgement discerned, and knowne certainely perpetrate: that the former circumstances and presumptions pointing vnto a particular, doe giue sufficient warrant, reason, and matter of calling that particular into question, & of inioyning and vrging him vnto his purgation and iustification from those euill apparances, whereby through the differencies, iarres, contrarieties, and contradictions of the false faces and vizards of seeming truth (because identity and vnity is pro­perly and solely found with truth it selfe inuiolable and the sa [...]e) guiltinesse is oft vnable to finde a couert to hid it selfe, but rubbed or galled vnto the quicke, doth breake out and issue forth in his owne perfect and vndeceiuing lik­nesse. It may be obiected, that it doth commonly fall out, and is so oft scene, that the hearts of Witches are by the Diuell so possessed, so hardned and sealed vp against all touch, either of any conscience, or the least sparke of the affections of men left in them, that there is no possibility, or hope of any preualence, by the pressing of any pre­sumptions or circumstances, which they for the most part will answere with wilfull and peruerse silence.

This is and may be sometimes true, yet is no sufficient reason, why due proofe and tryall should not alwayes dili­gently be made herein, since first experience it selfe doth witnesse a manifest benefite thereby: secondly, the like rea­sonable course and practice is knowne both vsuall, fruitfull and effectuall in all other disquisitions, and inquisitions whatsoeuer: and thirdly, the Diuell himselfe, the Witches [Page 122] and Sorcerers great and graund Master, though of farre fewer words then Witches, (as seldome speaking at all) and abounding with farre more subtiltie and cunning; yet is he not able by all his art of cunning, alwayes to hide his owne workes, but by presumptions and circumstances, wise and vnderstanding hearts doe oft discerne and discouer them, as is by dayly experience seene and testified, and is confirmed by the proofe which all holy and godly men haue euer had thereof. And to this purpose, and for this cause the holy Scripture doth require Gods chosen children, to sift and try the Spirits, whether they be of God or no; that is, whether they be of his holy spirit, or of the euill spirit which is the Diuell.

Although therefore God for his owne secret decree, or purpose, doe permit the Diuell sometimes to hide and shadow the guilt of his associates, Witches and Sorcerers, from the sight or deprehension of man, and thereby, some­times, frustrate mans iust endeuour and duty of their dis­couery; yet doth he not totally or altogether herein sub­iect, or captiuate, or abridge mans power or possibility of preualence, euen against all the power and force of Diuels, as oft-times our dullest senses cannot choose but wit­nesse.

Could the Diuell, or their owne craft whatsoeuer, deli­uer the Sorcerers from destruction out of the hands of Saul, who iustly destroyed them all out of the land of Israel, 1. Sam. 18. verse 9. or out of the hands of Iosias, who according to lawe, tooke away or abolished all that had familiar Spirits, and Southsayers. 2. Kings chap. 23. verse 24? The extirpation of these Southsayers, by those Princes, was commended of God, and by his Lawe commanded, Leuit. 20. 27. The same Lawe of God commaundeth, that no man be iudged or put to death, but by the mouth of two wit­nesses, from whence it is necessarily collected, that the workes of Sorcery are not alwayes hidden, but oft-times so open, that they may be manifestly noted; otherwise, how could they be testified, which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund?

[Page 123] Neither is this Lawe of God any thing discrepant from the common equity of all lawes, or from reason it selfe: first, for that many workes of Sorcery doe immediately in their first view, manifest themselues to the sense, as is eui­dent, by the miraculous workes of the Enchaunters of E­gypt, practised in the sight of Pharaoh King of Egypt. Secondly, for that many workes are apparent manifestly to Reason, in which, though the sense cannot immediately dis­cerne, or take notice of their quality and authour; yet by necessary inference and euidence of reason, they are certain­ly and demonstratiuely prooued to issue from the power and force of Spirits and Diuels, as hath beene formerly de­clared, concerning both workes and also diuinations, pro­phecies, and reuelations hidden from all curiosity and pos­sibility of man. Thirdly, for that circumstances and pre­sumptions doe with good and likely reason call into questi­on, and iustly charge with suspicion (as hath beene in­stanced) concerning the performers and practisers of cere­monious rites, superstitious gestures, actions and manners vsuall vnto Witches and Sorcerers. Since then, as is before prooued, Almighty God doth inioyne a necessity of testi­monies, vnto all condemnations and iudgements of death whatsoeuer, and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified, either to sense, or reason, or both; it followeth as a necessary conclusion vn­to all that hath bin said: that from things either manifest to sense, or euident to reason, issueth wholly and solely, not onely the reasonable and likely way of detection of Witches, but the very true way by God himselfe, in all true reason intended and commanded. And from this way it is, both by multitudes of examples, by experience and reason manifest, that neither Witches, nor the Diuell himselfe is altogether able to hide or defend their guilt. Diligence therefore herein duely and carefully exercising it selfe cer­tainely shall not, not can prooue the Lawe of God vaine, nor the owne endeuour frustrate or voide, although haply difficulties and impediments may somtimes interrupt, as in [Page 124] all other cases and affaires is vsuall.

Thus hath beene made manifest how Witch-craft is dis­couerable by sense, and euident by reason; likewise, that it is no more inscrutable or hidden from detection in the in­quisition thereof, by signes of presumption, probable and likely coniecture or suspicion, then all other intricate or hidden subiects, or obiects of the vnderstanding whatso­euer. For, although presumptions are alone no sufficient proofe, yet doe they yeeld matter and occasion of diligent and iudicious inquisition, which is the reasonable way and due method of vpright proceeding, and the common, hope­full and warranted path vnto all detections, in all other cases of doubt and difficulty whatsoeuer; wherein I see no cause or reason, why iudicious, wary and wise practise and proofe, weighing and pressing circumstances into the bone and marrow, should not equally, in case of Witch-craft, as in all other cases of iudgement and inquisitions (though not euer because that exceedes the nature of presumption) equally, I say, and as oft should not confound the guilty, and chase and winde out as faire an issue.

Certainely, if men would more industriously exercise their sharper wits, exquisite sense, and awaked iudgements, according vnto the former reasonable, religious, and iudici­ous wayes, exempt from the burthen and incumbrance of blinde superstitions, traditionary and imaginary inuentions and customes, no doubt, but experience would yeeld and bring forth in short time, a much more rich increase of satisfaction, and more happy detection in iudiciall pro­ceedings.

It is true, that in the case of Witch-craft many things are very difficult, hidden and infolded in mists and clouds, ouershadowing our reason and best vnderstanding.

Notwithstanding, why should men be more impatient or deiected, that in matters of Witch-craft, many things are oft hidden from our knowledge, and discouery, when the same darkenesse, obscurity, difficulty and doubtfulnesse, is a thing ordinary in many other subiects beside, as neces­sary [Page 125] vnto vs, and concerning which, it may be no lesse true­ly said, that in this life of mortality, much more is that which is vnknowne, then that which is knowne and reuea­led vnto vs.

Hence is that ancient saying of the Philosopher: Hoc tantum scio, quòd nihil scio, that is, so few are those things, which are demonstratiuely, truely, and certainely knowne, that they are nothing in comparison of the infinite number and multitude of such things, as are either onely probable, or obscure or inscrutable.

For to deny that God hath giuen vnto man a great mea­sure of knowledge in many things, were not onely grosse darknesse and blindnesse, but great ingratitude, yea im­piety. Neuerthelesse, it were also as great fatuity not to see or acknowledge, that God hath mixed this knowledge with much intricate difficulty and ambiguity, which not­withstanding he doth in his wisedome more or lesse reueale distribute and dispense, in seuerall measures, vnto seuerall men, according to their seuerall cares, studies, indefatiga­ble paines, and more industrious indeauour, in seeking and inquiring it: in defect whereof more commonly then either in Gods decreed restraint, or natures abnuence, mens de­sires and labours are so often annihilate.

CHAP. XIII. The confutation of diuers erroneous wayes, vnto the discouery of Witches, vnlgarly receiued and approoued.

AS true religion doth truely teach the true worship of God in that true manner which he requireth, and commandeth: so superstition in an vnapt measure or man­ner, doth offer vp and sacrifice her vaine & foolish zeale or feare. Vnto her therefore & her sacrifice, thus doth Almigh­ty God reply; Who required this at your hands? I hate and abhorre your Sabboths and your new Moones, Isa. 12. 13. The heathen Oratour could say, Religio continetur cultu pio [Page 126] Deorum. True religion consisteth in the holy and true wor­ship of God. Vnto the aduancing of the worship of the true God, the extirpation of Witches and Witch-craft (because it is the most abominable kinde of Idolatry) is a speciall ser­uice, and acceptable duty vnto God, expressely comman­ded by himselfe, Deut. 17. 3, 4. 5.

In the performance therefore of this worship, as it is solely and truely religious, to seeke their extermination by those meanes, and in that manner, which Almightie God doth approue and allow: so with misgouerned zeale or feare, in the ignorance, or neglect of the right manner or way, in­considerately to follow vnwarranted pathes thereto, is plaine Superstition.

Iulius Scaliger, in his third booke of Poetrie, thus de­scribeth very liuely the nature of Superstition. Superstitio satisfacit ad notandum eum habitum, quo metuimus, aut Deum sine ratione, aut ei opera attribuimus quae opera ne cogitauit qui­dem vnquam ille, that is, this word Superstition doth serue to set forth such an habit or disposition of minde, wherein wee worship or so feare God, as is voide of cause or reason, or vnto our owne hurt or damage, we attribute vnto God, as of God, those workes or things, which Almighty God himselfe neuer thought or intended. The word which the Greekes vse for Superstition, is [...], inconsulta & absur­da diuinae potentiae formido, that is, an absurd, and ill-aduised feare or worship of God, which certainely is there, where he neither requireth it, nor is true cause or reason either of such worship, or in such sort or manner.

In this speciall part therefore of the worship and feare of God, namely, in the discouery of Witch-craft and Sorcery, as wee haue before laboured to finde out those waies which are lawfull, iustifiable, and allowed: so let vs now briefely display the folly and vanity of erroneous and blind pathes, pointing deceitfully thereto; that we seeke not superstiti­ously to serue God, in our inioyned and commanded du­ties of the discoueries of Witches, with our owne vanities or follies, rash inuentions, or deuices; but in reasonable, iust, [Page 127] discreete and religious proceeding, which is onely and sole­ly acceptable with God.

In former ages and times, haue been published by diuers writers, many ridiculous traditions, herein so vai [...]e, and so farre vnworthy any serious confutation, that they scarce de­serue so much as bare mention.

Of this sort are the imagined profligations of the fits of the bewitched, by beholding the face of a Priest, by being touched by hallowed ointments, or liniments, by the ver­tue of exorcisation, of incense, of odours, of certaine mum­bled sacred or misticall words.

I will therefore omit these, as by time it selfe worne exo­lete, found worthlesse, and almost of later writers left name­lesse, and will onely oppose and examine such later experi­ments, as doe in our time and country most preuaile in esteeme.

CHAP. XIIII. The casting of Witches into the water, Scratching, Beating, Pinching, and drawing of blood of Witches.

IT is vulgarly credited, that the casting of supposed Wit­ches bound into the water, and the water refusing or not suffering them to sinke within her bosome or bowels, is an infallible detection that such are Witches.

If this experiment be true, then must it necessarily so be, either as a thing ordinary, or as a thing extraordinary: be­cause nothing can happen or fall out, that is not limited within this circuit or compasse.

That which is ordinary, is naturall; as likewise that which is natural, is ordinary. Aristotle in the second of his Ethickes saith of that which is naturall, quod aliter non assurscit, that is, ordinarily it is not otherwise, then euer the same. From whence it doth follow by good consequent, that whatso­euer is ordinary, must be naturall, because it keepeth the [Page 128] same course and order, which is the property of nature.

For this cause Scaliger in his booke de subtilitate saith, Natura est ordinaria Dei potestas, that is, nature is the ordi­nary power of God, in the ordinary course and gouern­ment of all things.

If then this experiment in the tryall of Witches, be as a thing ordinary (as it is vulgarly esteemed) it must be 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 [Page 129] 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 [Page 130] 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.

[Page 131] 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 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 [Page 132] can it communicate any vertue vnto other waters, which did not participate there with 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 Non est creator, nisi qui princi­paliter for­mat: nec quis­quam hoc potest, nisi vnus Creator Deus. Aug. 3. de Trin. 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 Non est creator, nisi qui princi­paliter for­mat: nec quis­quam hoc potest, nisi vnus Creator Deus. Aug. 3. de Trin. 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 Augustinus 3. de Trin. Alia potest si non prohibe­tur, Daemon: Alia non pot­est, etsi per­mittatur, quē ­admodum homo potest, ambulare si non prohi­beatur, volare non potest, et­si permittatur Petr. Lomb. Sent. lib. 2. Dist 7. imitations, countersets, 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 [Page 133] 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, omniq 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. [Page 134] 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 scc­pum, 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 [Page 135] 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 lawes or authority, I haue neuer read my selfe, nor haue heard by others, of any authentike suffrage from classicall Author, and with good reason, I may conceiue and iudge a nullity therein.

Concerning any religious, learned, and iudicious Specta­tors and auouchers of this miracle, whose faith and credit may be wholly free from al iust exception, it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde, though multitudes and swarmes of deceiued Vulgars, continually and violently obtrude their phantasticall sominations. Since then as yet there doth no manifest law stand vp to patronage this miracle, and the learned, religious, and holy man able to discerne and iudge, and free from exception, is not at all, or hardly to be produced or found to auouch or countenance it true; it may be with good reason suspected, and that reason may iustly disswade all sodaine, rash, or hasty credit or trust thereof. Now let vs examine, if it were vndoubtedly to be assumed as true, whether being true, it be not as truely of the Diuell. And first let vs consider, whether it doe not op­pose the workes of God, which was the first direction of Gregorius. It is herein truely conuicted, because the nouel­ty and supposed miraculous force and might thereof, doth first vsually and easily intise vnsetled braines, rashly to for­sake the wayes of iudgement and iudicious legall procee­ding, which is the ordinance and worke of God: secondly, doth imbolden staggering and vnresolued minds presump­tuously without warrant to expect, to aske or seeke a signe or miracle, which ordinarily or vnnecessarily required, our blessed Sauiour apertly condemneth, Math. 16. An adulte­rous and vnbeleeuing generation doth seeke a signe or mi­racle. And as herein it directly opposeth against the decree and worke of God, so likewise by giuing occasion and way, that supposed miracles may become vulgarly common and [Page 136] ordinary, whereby the true miracles and miraculous workes of God also may grow with vndiscerning men of lesse esteeme, vile and of no accompt. Nam miracula Dei assiduitate viluerunt (saith S. Augustine) the miracles and miraculous workes of God, being oft seene, become of smal or no reputation. The second tryall of a false miracle, was the robbing of God of his due honour and praise, which in this proposed miracle is partly prooued; by making the extraordinary work or vse of miracles ordinary, and there­by derogating from the power, worth and nature of Gods true miracles (as is before said): partly by vnthankfull vn­der-valewing, omitting, or relinquishing the ordinary meanes of tryals and detections of doubtfull truths, which God hath made & giuen in his good grace; and therefore their contempt and neglect is a manifest robbing of God of his due praise and glory therein. The third tryall of the Di­uels property in miracles, was the seducing of mens hearts from God vnto himselfe, which in our supposed miracle may be necessarily concluded. For if the miracle it selfe be vpon good grounds before alleaged, rightfully deemed to bee of the Diuell; it must necessarily follow, that what so­euer esteeme or reputation is giuen thereto, is a secret sacrifice of ignorance or superstition vnto the Diuell, and an hidden and couert seduction from God. And thus hath beene prooued, or at least, with good reason alleaged. First that the tryall of Witches by water, is not naturall or ac­cording to any reason in nature. Secondly, if it be extraordi­nary and a miracle, that it is in greater likelihood and pro­bability a miracle of the Diuell to insnare, then any mani­fest miracle of God to glorifie his name, which is the true end of right miracles. Concerning the other imagined tri­als of Witches, as by beating, scratching, drawing bloud from supposed or suspected Witches, whereby it is said that the fits or diseases of the bewitched do cease miraculously; as also concerning the burning of bewitched cattell, where­by it is said, that the Witch is miraculously compelled to present her selfe.

[Page 137] These, and the like, I thinke it vaine and needlesse, parti­cularly or singly to confute, because it doth directly ap­peare, by their examination, according to the former rules produced against the naturalizing of the detection of Witches by casting them into the water, that first they are excluded out of the number of things naturall: secondly, that being reputed as miracles, they will also be rather iustly iudged miracles of the Diuell, then of God, by the former reasons which haue stripped the supposed miracu­lous detection of Witches by the water, of any hopefull o­pinion that they can be of God.

Nor doth our law now in force, differ here from re­iecting such like miraculous trialls. See the triall by Ordell abolished by Parliament the third yeare of Henry the third. Coke 9. Rep. Case Abbot de Strata Mercella Fol. 33.

CHAP. XV. The exploration of Witches, by supernaturall reuelations in the bewitched, by signes and secret markes, declared by the be­witched, to be in the body of the suspected Witch, by the touch of the Witch curing the touched bewitched.

THere remaine as yet other miraculous explorations of a Witch, carrying in their first view a far more won­dred representation then any or all the former explorati­ons. One is, when persons bewitched, shall in the time of their strange fits or traunces nominate or accuse a Witch, and for a true testimony against him, or her, thus nomi­nated, shall reueale secret markes in his or her body, neuer before seene or knowne by any creature; nay, the very words or workes, which the supposed, or thus nominated Witch shall be acting or speaking in farre distant places, euen in the very moment and point of time, while they are in acting or speaking; all which I haue sometimes my selfe heard and seene prooued true. This is reputed a certaine [Page 138] conuiction of a witch. An other miraculous tryal of a Witch and like vnto this, wonderfull is; when a supposed Witch required by the bewitched, doth touch him or her (though when vnknowne or vnperceiued by the bewitched them­selues,) yet according to the prediction of that issue by the bewitched, he or shee immediately are deliuered from the present fit or agony, that then was vpon him or her, which I haue also my selfe seene. For the better discouery of truth in these so wondered difficulties, let vs first recall to minde these few obseruations in our former Treatise determined and prooued. First, that the Diuell doth many miraculous and supernaturall things meerely simply and alone of him­selfe, for his owne ends, and without the instigation or as­sociation of a Witch. This was made manifest by his con­ference, disputation and speech with Eua after a miracu­lous manner, out of the body of the Serpent, when as yet neither Witch, nor Witch-craft were come into the world. Secondly, that the Diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men, against their knowledge, liking, will, or affection, and being vnre­quired. This is cleere by his transuection of the body of our blessed Sauiour, as also by his violent casting of the bo­dies of the possessed, amongst the people mentioned in the Gospell. Thirdly, let vs not here forget specially, that hee is able to transmit and send vnto, or into men vnrequired, and without their desire or assent, secret powers, force, know­ledge, illuminations, and supernaturall reuelations. This was prooued by the possessed in the Gospell, who from a secret and hidden reuelation and power, aboue and beyond themselues, were able to vtter that high mistery, as yet hid­den from the world, that Iesus was the Sonne of the liuing God. This could not be knowne vnto them, by their owne reason or nature, being aboue and beyond all reason or na­ture, and by grace onely then begun to be reuealed vnto the blessed Disciples themselues. To thinke that the posses­sed could haue that knowledge equally with the Disciples by the same grace, were impious derogation from their [Page 139] Apostolicall priuiledge and prerogatiue therein, vnto whom did properly belong the first fruits thereof alone.

This supernaturall reuelation therefore was transfused into the possessed by the Diuell, who could not be ignorant of the Lyon of Juda, the mighty destroyer of his spirituall kingdome, long before the disciples were borne, or capable of knowledge. And thus hauing recalled these obseruations, from them doe issue these necessary inferences. First, that all supernaturall acts or works in men, are not to bee im­puted vnto those men. Secondly, that for this cause those supernaturall workes, are onely to be imputed vnto men which the Diuell, according vnto contract or Coue­nant which those men doth practise and produce.

And for this cause, in the inquisition of Witch-craft, when we haue truely first detected an act, done by a spiri­tuall and supernaturall force (because it is in all lawes in­iurious, to accuse of any act, before it be certainely knowne the act hath beene committed) then, and not before, wee ought indeuour directly and necessarily to prooue the contract, consent, and affection of the person suspected, vn­to, or in that supernaturall act, that being no lesse essenti­all, to detect and discouer the true and vndoubted Witch; then the supernaturall act, being certainely apparent, doth vndoubtedly prooue the Diuell, and his power therein.

This equall regard, in case of Witch-craft, ought to bee carefully ballanced, without which vaine and vnstable men shall euer at their lust and pleasure, vpon affections and pas­sions, be priuiledged with impunity, to lay vniust impu­tations, and to vse wrongfull violence and oppression be­yond all equitie, or reason.

When therefore men that are prudent, iudicious, and able to discerne, doe first aduisedly vpon good ground and reason, adiudge a supernaturall act euidently done, or at least worthy to be suspected: secondly, shall by iust and reasonable proofe, or at least liuely and faire presumption detect the contract, affection, or consent of any man in that act; then and not before, is the accusation, inquisition [Page 140] and inditement of Witch-craft, against any man equall and iust.

For since a supernaturall worke can be truely and sim­ply no act of a naturall man, and is the immediate hand and power of a Diuell (as is formerly prooued) it is the mans consent, contract and couenant alone, in the act with the Diuell, that being detected and discouered, doth in­fallibly and essentially prooue him a Witch, and not the act itselfe.

These obseruations, and considerations, first necessarily prefixed, let vs now proceed vnto the two former pro­pounded experiments of the miraculous detection of Witches.

It is necessarily true, that it can solely proceed from a supernaturall power, that the bewitched are inabled in their traunces, to fore-tell the sequell of the supposed Witches touch: likewise, that the nominated Witch, shall accordingly by her touch immediately free and dispossesse the Sicke or the bewitched of their agonies.

It is as necessarily true also, that it can solely proceed from a supernaturall power, that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected Witch, her present speech Herein the Diuell affe­cteth to imi­tate the power of God in his holy Prophet, who was able by his diuine reuclation to make known what the King spake in his Priuy Chamber. 2. Kings verse 12. cap. 6. He herein also counter­feiteth the Diuinitie of our Sauiour, seeing Na­thaniel, when he was vnder the Figge­tree. Ioh, 1. 48. and actions in farre distant places, and the like, but whether these miraculous Reuelations, with their an­swerable euents, ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger, pointed out and noted; as also whether they proceede of God or of the Diuell, is very materiall, to examine and con­sider.

If they proceede from God, their end, their extraordi­nary necessitie and vse, bent solely vnto the immediate speciall glory, or extraordinary glorification of God there­in, will euidently declare.

What more extraordinary glorification of God can be pretended in the needfulnesse of a miraculous detection of Witch-craft, then of any other sinne committed, as im­mediately [Page 141] against God, and with as high an hand? Witch-craft is indeed one kinde of horrid renunciation, and for­saking of God, but there are many more kinds much more hellish then this secret and concealed defection: as the o­pen cursings, wilfull blasphemings, and spitefull railings vp­on God, euen vnto his face, professed hatred and contempt of God.

Among many Offendors in these kindes, after their owne long prouoking continuance therein, and Almighty God his vnspeakeable long suffering and patience: some few sometimes haue been made hideous spectacles and ex­amples vnto the rest, of the infinite power and iustice of God, his vnsufferable displeasure, indignation and direfull reuenging wrath. In this number was, for some time Ne­buchadneser, and Pharaoh King of Egypt, and in later times Iulian the Apostata, and others the like. Many other as high Blasphemers, and despisers of God, notwithstanding haue been permitted to escape any such miraculous punish­ments, or fearefull notorious exposings vnto the worlds view.

Rabshakeh, railing on the liuing God, in the open view and hearing of the men of Israel, and Olofernes denying the God of heauen, were not miraculously, or by any immedi­ate hand of God smitten, but were suffered to grow on, vntill their haruest of confusion was ripe. That high degree of blasphemie against the Sonne of the liuing God, hanging vpon the Crosse for the sinnes of mankinde, committed by the cruell and hard-hearted Iewes, in scorning, scoffing, and spitefull derision both of God in heauen, Math. 27, verse 43. and also of the eternall Sauiour of the world, descended from heauen, was not by God then extraordinarily reuen­ged (as the incomparable greatnesse of the sinne might seeme to require) but was in Almighty God his iust iudge­ment, suffered, vntill in the due time, their owne execrati­ons, and cursings of themselues, and their posterity, there­by to hasten and purchase the effusion of that holy inno­cent bloud, did fall vpon them so heauily, that their whole [Page 142] Nation, People, and Kingdome, became extirpate, vile, and vagabond for euer vpon the face of the earth. It is re­corded in the Reuelation, chap. 13. verse 5, 6, 7. concerning the Beast, that he opened his mouth vnto blasphemy a­gainst God, his Tabernacle, and the Saints; that he spake great mighty blasphemies, yet power was giuen vnto him to continue, and preuaile therein many yeares, and a large space of time.

By these few examples it is euident, that neither the height, the nature, the quantitie, nor the qualitie, of the most abominable, or prouoking sinne, most odious vnto God and men, doth vsually, or alwaies draw downe from heauen vpon it selfe a miraculous immediate hand of Gods wrath. We may easily instance the like, concerning the sin of witch-craft, which is our particular subiect.

Although by the hand of his holy seruant Saint Paul, Al­mghty God did miraculously smite the Sorcerer Elymas, & as writers report, Simon Magus, by the hand of S ^t. Peter, multitudes and societies of other Sorcerers, and South­sayers among the Caldeans, escaped not onely the hands of Nebuchadneser, in his wrath; but as it seemeth in the pro­phecy of Daniel, they liued many yeares in high esteeme, fame, and renowne, both in their owne Nation, and also in forreine Countreyes, yea through the world. There is no doubt, that Aegypt likewise did abound with swarmes of Sorcerers, as the holy Scripture, and all times and writers report. Among the people of God also, the Israelites, it is manifest that diuers Sorcerers and Witches did shrowed themselues, and liued with impunity, as appeareth by the Witch of Endor, which king Saules seuerity, in their gener­all extirpation thorow the whole kingdome, had notwith­standing passed by, and left vnespied; as also by that special note and commendations, from Gods owne mouth and word of Joshua, that is, that hee had taken away from amid­dest his people, all the Enchanters and Sorcerers: by which it is likely and cannot be denied, that through the lenitie or carelesnesse of former Princes, they formerly had long se­curely [Page 143] their breathed. That God doth not vse by miracles to detect all, or most Enchanters, Magicians, or Witches, is farther made vndoubted; because it should follow then & thence necessarily, that he hath both in the first ages of the world, ordained lawes, and ordinary, legall courses of pro­ceeding against them in vaine; as also for that he doth, in the holy records of his sacred word, make knowne his De­cree, that they shall be permitted to liue and continue vpon the face of the earth among other, and as other vnrepen­tant sinners, vntill his second comming, and the last day of eternall doome, Reuelat. chap. 22. vers. 15. without shall be Enchanters. If his Iustice and seuere iudgement should by his miraculous power make so narrow search amongst them, as ordinarily to root them out, it were impossible any one of them should escape his all-seeing reuengefull hand, to suruiue vnto his generall decreed day of sentence, and dreadfull doome, of all kinde of sinnes and sinners, which both in iustice vnto some, and mercy vnto other some, his infinite goodnesse and wisdome hath decreed, shall not be frustrate. Although therfore Almighty God doth sometimes stretch forth his mighty hand miraculously to smite, or bring into light some horrid sinnes and sinners, his extraor­dinary power therein sometimes onely extended, at his owne good will and pleasure, doth not iustifie the pre­sumptuous expectation of the dispensation thereof in any particular. God who is the God of order, and not of con­fusion, doth not ordinarily dispense his extraordinary workes, nor vsually confound indifferently, so different na­tures in their end and vse, and his owne decree. Nature it selfe doth also teach an impossibility in that which is ex­traordinary, to become or be expected ordinary. In that way which is ordinary, the industruous, the diligent, the prouident man therefore doth with carefull perseue­rance vprightly walke. The slothfull, onely the intemperate, the improuident man, either by folly or ignorance loseth or by idle sloth forgetteh, or omitteth, his ordinary way or opportunity, and ridiculously hopeth or trusteth vnto [Page 144] the redemption thereof, by extraordinary contingents or euents.

Thus it hath appeared, that in regard of any more speci­all or extraordinary glorification of God, in the detection of Witches, rather then of other as great and as abomi­nable sinners, their is no needfull or necessary vse of myra­cles.

The second consideration was, whether they are not ra­ther of the Diuell, then of God; as also, how they may be any iust conuictions of the supposed or suspected guilty.

Wee will first herein examine the touch of the supposed Witch, immediatly commanding the cessation of the sup­posed fits of the bewitched. That this is a false or Diaboli­call miracle and not of God, may be iustly doubted.

First, because the holy and blessed power of working mi­racles (among which, the healing the Sicke or the possessed was not the least) was neuer of God dispensed, to haunt or follow the touch of wicked men, or Sorcerers or Witches.

Secondly, for that the true miracles of God (which were euer dispensed, either for the common good of his Church, or the declaration of his glorious truth, or for the extraor­dinary punishment and destruction of euill men) did neuer obscurely, or indirectly, prooue themselues or their ends, but in their manifestation were inabled to ouer-shine cleerely, all the fogges and mists of doubt or question.

The contrary hereunto in this our suspected miracle is manifest, wherein is ridiculously imagined, that the blessed gift and vertue of healing the sicke, descended from God aboue, may be reputed in the hands of a Witch a signe or testimony of his or her guilt and impiety, which euer hath beene, and is in it selfe a speciall grace and fauour of God, and was euer vsed rather as a confirmation of the truth of Gods Ministers and seruants. Let vs now consider how this miraculous touch and the efficacy thereof, may be any iust conuiction of a Witch. No man can doubt that the vertue wherewith this touch was indued, was supernaturall. If it bee supernaturall, how can man, vnto whom nothing sim­ply [Page 145] is possible, that is not naturall, bee iustly reputed any proper Agent therein? If hee cannot bee esteemed in himselfe any possible or true Agent, then it remaineth, that hee can onely bee interessed therein, as an accessary in consent; as a Solicitor or Tenant vnto a superiour power. If that superiour power (as is before prooued in the falsehood of his miracle) be the Diuell, the least rea­sonable doubt remaining whether the Diuell alone, or with the consent or contract of the suspected person hath pro­duced that wonderfull effect: with what Religion or rea­son can any man rather incline to credit the Diuels infor­mation in the mouth of the bewitched (who is the common accuser of God to men, and of men to God) then in requi­site pittie, pietie, and humane respect vnto his owne kinde to tender the weakenesse of fraile man, against the subtilty of the deceitfull Diuel. Shall man with man find lesse fa­uour, then the Diuell with man against man? That the Di­uell is able by the permission of God, to annex or hang this miracle vpon this or that particular, is manifest, by the possessed in the Gospell; vpon whom and their naturall a­ctions and motions, he cast supernaturall consequences or concomitances. Was not their speech attended with super­naturall reuelation, their hands with supernaturall force, to rend and teare in pieces iron chaines and bonds? If the Diuell be able to transfuse, or cast these miraculous con­comitances or consequences alone, and without allowance of any man or person where God doth permit; how is it in any equity or reason iust, that these impositions of the Di­uell should be imputed vnto any man? God forbid, that the Diuels signes and wonders, nay his truths should be­come any legall allegations or euidences in lawe. We may therefore conclude it vniust, that the forenamed miracu­lous effects by the Diuell wrought and imputed by the be­witched, should be esteemed a signe or infallible marke a­gainst any man, as therefore conuinced a Witch, for that the Diuel and the bewitched haue so deciphered him. These like miraculous stratagems may be exercised vpō any man, [Page 146] or vnto any mans actions may be deceitfully or fraudu­lently by the Diuell conioined or apted. This therefore doth not inferre any mans guilt therein. It ought be a mans owne proper contract therein with the Diuell, neces­sarily and directly proued, that shall iustly condemne him, This contract may be and is plainly detected, by sifting and considering, that mans voluntarily assisting or promoting, promising, or vndertaking such supernaturall workes, with answerable performance thereof. As hath beene said, con­cerning the miraculous consequence of the touch of a su­spected Witch; so may be determined concerning the su­pernaturall reuelations of secret markes or signes in her body, according vnto the prediction of the bewitched, as also of the discouery of the present actions, gestures, and speeches of supposed Witches in farre distant places. Di­uers examples I my selfe haue seene in these kinds: I must necessarily acknowledge a more then natural power there­in, because farre beyond the nature, reason, or power of man. But there is notwithstanding sufficient matter of doubt, whether such reuelations, secret signes, and marks, though found in the named persons or parts true, as also the right pourtraitures & shapes of the supposed or accused Witches, though neuer of the bewitched before seene, and yet by the bewitched truely described; there is, I say, not­withstanding, sufficient matter of doubt, whether they are not very insufficient to charge or accuse any particular thus pointed out or marked. The Law and expresse commande­ment of God doth allow of no reuelation from any other Spirit, but from himselfe, Isa. 8. 19. Whether these reue­lations are immediately of God, if their due examination by the rule of his Word ESTIN AMARTIA ANOMIA. Quicquid non congruit cum lege, peccatum est. doe not clearely determine, rash or hasty perturbation or passion ought not presume it. The lawes of men also admit no supernaturall illuminations or reuelations, as any grounds of iust tryals or decisions of right or truth. It follows therefore necessarily, that they are voide, & ought to be of no force or credit in vpright iudge­ment with iust and righteous men. It may bee obiected, [Page 147] that truth is found in these reuelations, and truth ought be of regard. It may hereto againe bee replied, that al­though truth in it selfe be great, and ought and will pre­uaile; yet in the abuse, euill vse, or corrupted, or depra­ued end thereof, it ought not deceiue nor is of force. The Diuell, as all other cunning lyers and deceiuers and imi­tators of that his art, vsually mixe truths with lyes, that those truths giuing credit vnto lyes, men may beleeue both and so be deceiued. It was euer the onely safe way of lying, to face and guard it with some plausible truths. In the former reuelations therefore, representations and true descriptions in the bewitched, of persons of secret markes and signes, of speeches, gestures, and the like, al­though the Diuell be found true, or speaking truth, yet may he notwithstanding haply bee therein also a lyer, while truly describing their persons, shapes, markes, man­ners and gestures, speeches and the like, he falsely and ly­ingly addeth thereby a seeming or deceiuing necessity of their guilt, as if therein or thereby necesarily inferred. The fallicy illusion and the lyingly true reuelations of the Diuell, may by many examples be manifested. Ianus laco­bus Boissardus in his tract. de Diuinatione Chap. 5. repor­teth an admirable story of a noble Gentleman his familiar friend, and knowne vnto himselfe. This man flying from his owne natiue Countrey for feare of punishment for a murther by him committed, and liuing in farre distant coasts, desired curiously to enquire what his wife was in his absence doing, whom hee had (being very faire young and beautifull) married two monethes onely before his depar­ture or voluntary exile. For this purpose he came vnto a Magitian liuing in the place of exile, who liuely described vnto him the true fashion, building, and ornaments of his house where his wife in his absence liued, her apparrell, countenance, & the like, as they were perfectly foreknowne vnto himselfe. He farther expecting to learne what she was at that present instant doing. The Magitian made knowne that there was then in her company a beautifull young [Page 148] man with his hose or breeches about his heeles standing neere or close vnto her. Vppon the knowne truth of the Magician his first description of his house and wife, the gentleman assuring himselfe of the truth of the second de­scription of seeming manifest adultrey in her, secretly stealeth home with an absolute resolution by murdering of her to be renenged, & comming home by stealth neere vn­to the place where his house & her dwelling was, by a ring (which as an infallible testimonie of her true loue she had deliuered vnto him at his departure) he immediately caused her to come vnto him. Her kinde and louing intertaine­ment so qualified and mollified his intended rage and fury, that he had patience first to confer with her, which before his sight of her, he did not intende. After her conference he demaunded whether such a day (naming the certaine day) she did not weare apparrel of such a colour and fashi­on. She answered with wonder that it was true. He againe demaunded what that was which she smothed and handled in her hand, and who that young man was which stood neere her with his hose about his heeles. She hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband, desired him to be pacified and better informed. The young man was his owne brother who could witnesse the truth thereof, and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip, where he had a very greiuous and painefull vlcer. This being found true, the hus­band sorrowed for his bloudy intention, and detested the execrable and damnable Art of the Magician, and the foule lying truth of the Diuell. How foulely likewise many o­ther men by these like darke and double dealing truthes, equiuocations, and amphobologies, haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified. The same Author mentioneth the oraculous reuelation by dreame presented vnto the daughter of Polycrates of Samos. It was reuealed vnto her that her father should be taken vp into heauen, be washed [Page 149] by Iupiter and annointed by the Sun. This after proued true but in a dreaming sense. For Polycrates being surprised by Orantes, was hanged vp toward heauen vpon an high Crosse, where Jupiter (that is the ayre) with his moisture did wash him, and the Sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspe­cted. Plutarke in the life of Anniball reporteth that Anniball consulted with the oracle concerning his owne reserued destiny or end. The oracle answered that Libissa land should burie his corpes. Hereupon he presumed that he should re­turne into that his owne countrey and therein his old age die. He grewe therefore secure and careles. But shortly af­terward being taken by the Romanes in a little obscure village by the sea coast called by the name of Libissa, he there grewe wearie of his life and poysoned himselfe. In the Diuels truth [...] behold vntruth and deceipt. Libissa buried Anniball, but not Libissa by Anniball either knowne or pos­sible to be imagined. These examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth. Let vs now returne againe vnto our former miraculous prediction of the Diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed Witch. We may boldly affirme that in this case or in any other, if it were possible for the diuell to speake the truth, truely, wholly, vnpartially; so as it might appeare plaine, euident, mani­fest; yet ought we not from him beleeue it or receiue it. This is in our blessed Sauiour made vndoubted, who in the Gospell oft rebuked him euen speaking truth, as also in S. Paul rebuking the Pythonisse, truely affirming, and ac­knowledging him the seruant and Minister of God. If the diuell then speaking truth, may not be allowed or credited; how shall reuelations, miracles or oracles proceeding from him, be they neuer so true, or approued with any shew of true Religion or reason, become any iust probations or al­legations in law, equity or iustice? it may be obiected, that many times men haue bin by dreames and visions admoni­shed [Page 150] of secret and concealed hideous murders, and o­ther euill facts committed priuily, whereby the Male­factors and their guilt haue bin admirably produced vnto due punishment. This truth is euen by Heathen Authors witnessed, and in our time the like haue hap­ned, and is testified by witnesses, whose faith and credit is free from all exception. Although this be true and can­not be denied, some reasons notwithstanding doe per­swade that it is more safe to incline, to suspect that these like visions or dreames are rather of the Diuell, then rashly to determine or decree that they are immediately of God. First, for that though haply they might be sometimes so granted, yet ought we not too swiftly or sodainly so be­leeue, for that by the liuely counterfait of the true visions, dreames and reuelations of God, the Diuell hath euer vsually practised to be taken and esteemed as God: the allowance whereof by men is high blasphemy against God, and ignorant occult adoration of Diuels. Secondly, for that no visions, dreames, or reuelations, ought to be esteemed of God, originally or immediately, which doe respect or answere curiositie of knowledge or desire, as most of the forementioned kinds vsually are wont. Thirdly, for that the visions of God, as they are euer bent vnto an extraordinary, diuine end, and an vniuersall good, so are they euer dispensed by the ministery of men, who haue manifest commission, or warrant from God, either mediate, or immediate. The mediate is prooued by the manifestation of the meanes: the immedi­ate, by the euident reflexion of a manifest diuinity, in the power and authority thereof. For as it is said of the word of God, Heb. 4. verse 12. so must it necessarily be con­cluded of all the true miracles, visions, or reuelations of God, that they are liuely, and mighty in operation.

This is seene in the miracles wrought by Moses, which the Sorcerers themselues could not deny to bee the finger of God, Gen. 8. verse 19. This is likewise seene in [Page 151] Simon Magus, who could not but acknowledge the mi­raculous power of the holy Ghost, by the laying on of the Apostles hands, so far forth that in the con­sideration of his owne guilt, and of a conuincing power or deitie therein, he desired them to pray for him.

The same is also witnessed in the seruants of the high Priests who being sent with wicked malice, and cursed preiudice to intrap and betray our Sauiour, were by the miraculous power of his word and workes compel­led to proclaime and confesse; No man euer spake like this man. All these notes or markes, of the true visions, dreames, or reuelations of God, are euer generally, or for the most part wanting in the forementioned kinds, which being neuer free from some suspitious note of godly iealousie, therefore ought not but with much doubt and difficulty be at any time admitted. It may bee as yet further obiected. How can it otherwise bee deemed, then that God himselfe is the Author of the former reuelations, since they tend vnto his glory in the detecting and punishing of so hideous sinnes? It is hereto answered, that Almighty God is able to vse and command euill instruments vnto good ends. He hath ordained the Diuell himselfe to be the common accuser of all sinnes and sinners. It is therefore no in­conuenience nor repugnant vnto religion or reason, to affirme, that the Diuell himselfe, in the fore-mentioned visions or dreames, by the commandement or permission of God, is the producer of the fore-men­tioned murders, euill facts, vnto light and iudgement: God for his owne glory permitteth the Diuell by these his wonderfull reuelations, to detect the named sinnes and sinners. The Diuell also for his owne end, and de­sire of their destruction, doth execute the Decree of God for their iust punishment.

But here may be obiected againe, that the Diuell [Page 152] in his reuelations (as is before mentioned) is not to be beleeued or credited, although he spake truth. How then may men be allowed, to admit or make vse of these his visions or dreames in this kinde.

It is hereto replyed, Almighty God himselfe doth both permit and heare the Diuell when hee accuseth, as is manifest by holy Scriptures. Therefore among men, and by men also, his accusations may be heard and considered. Notwithstanding, since hee is oft a false Accuser, and the enemy of God and truth, hee may not bee credited in himselfe, no nor truth it selfe simply as in his mouth. Vpon his accusation therefore, if truth and certainety doe declare it selfe, the force and vertue thereof, and not the accusation doth con­duct, vpright men and minds, vnto proceeding and iudgement; it is not the Diuels accusation, but the truth it selfe, vnto which haply that accusation did point inquisition, that by it selfe made manifest, is there­fore credited.

And thus with breuity hath the vanity both of all superstitious, and also of all miraculous waies of the detection of Witches and Witch-craft, beene in some few of their particulars generally vnmasked. There are, and may bee many more besides these, which in these, and with these, will likewise perish and vanish, being by the same rule and reason compelled vnto the golden tryall of sincere religion and affecti­on.

The sole, true and warranted way, wherein vp­rightly men may walke herein before God and men, hath beene in this Treatise formerly disquired and dis­coursed. Therein (intelligent Reader) thou maist obserue two sorts of manifest Witches: The one is offered vnto the outward sense, in his apparent and palpable Sorcerous workes: The other is made eui­dent by plaine demonstration out of the sacred word [Page 153] of truth. It hath euer preuailed with vulgar custome (because most sensible of the most grosse harmes more open to sense) to cast chiefely, or for the most part, the eye and common iealousie vpon the first kinde. The other kinde (because vsually lest noted offense, and therefore esteemed least harmefull to men) is both in the iust protraction or production thereof vnto the barre of Iustice much more rare and seldome, and al­so in common and vulgar obseruation is little or not at all considered.

Hence it proceedeth, that most men doe doubt­fully resolue thereof; Yea, some men admire a worth therein, others esteeme it of reasonable and com­mendable vse, vnto the satisfaction of their curiosities, in things secret and hidden from the knowledge of man.

But since Almighty God hath more specially (as is in the former Treatise prooued) both giuen most certaine and plaine indication, and information of this kinde, by the expressed fruites thereof, and the necessary inference of familiarity and consultation with other Spirits then himselfe, Isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination, and his high detestation thereof, it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof, there­by to eschew and flye from it, according vnto Gods expresle charge and command; but it is the charge of Princes and Magistrates also, to fulfill thereby the commanded execution of Gods holy wrath and vengeance vpon it; for which pleasing seruice and sacrifice vnto him, Almighty God hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise, and commendation of those famous Princes, who haue dedicated themselues vn­to his will therein. As it hath beene declared by [Page 154] what meanes Witches and Sorcerers, in two kindes seuerally may be manifestly charged, challenged, and prooued as certaine and vndoubted Offendors: so also how farre presumption probabilities, or matter of iust suspition in both may blamelesly guide, and conduct vpright and equall inquisition, hath beene briefely instanced. From all which it is euident: first, that God in nature hath not shut vp in this subiect, the common intrance and doore of iudging, trying or deciding as equally, as in other cases: secondly, that beside and beyond that way, which God hath left open vnto sensible and reasonable progresse, herein it must necessarily bee preposterous presump­tion to breake out, or ouer-reach, as also in steade of that plaine approoued and authentike walke for the tryalls of truth; the iudgement and condemnation of others, and the establishment of mens owne thoughts, and mindes, to seeke irreligious footing, in the Labyrinth of amazing wonderments, and reason­lesse traditions and experiments. To walke in these waies, is no better then to runne away from God, in whom to trust, though with some restraint, and coertion of our longing vaine desires, and satisfacti­ons, is truely farre more happy then out of the con­duct of his allowance therein, to inioy the fullest measure or ouerflow of all the most obsequious in­fluencies of humane blisse. If true religion and pietie could settle this consideration, the common folly of misgouerned, petulant, inordinate, and intempe­rate expatiations in this kinde, would not onely in priuate men more vsually blush and be ashamed, but a more euen, straight, and vninterrupted way, be­ing prepared thereby vnto iustice, would vsually bring forth a much more happy issue, then now is ordi­nary. Thus farre the loue of truth, which I haue euer carefully sought and studied, hath offered violence [Page 155] vnto my priuate thoughts and meditations, exposing them vnto the hazard of publike view.

As my labour is not lost vnto my selfe, and my owne more confirmed satisfaction thereby: so if there be therein any good vnto the common good, I know, good men will not for the thorne, refuse the fruite, for defect of elegance in stile, or obscurity of worth in the Author, quarrell with the matter it selfe.