THE TRIAL OF WITCHCRAFT, SHOWING THE TRUE AND RIGHT METHOD of the Discovery: WITH A Confutation of erroneous ways.  
By JOHN COTTA, Doctor in Physic.  
LONDON, Printed by I. L. for RICHARD HIGGENBOTHAM, and are to be sold at his shop at the sign of the Angel in Paul's Churchyard.  
1624.   


ORIGINAL CORRESPONDENCE To the Editor of the Northampton 〈◊〉 Caronia●.  
THE TRIAL OF WITCHCRAFT.  
Sir,— In" A Brief History of Witchcraft" (Tailor and Son, 1366) I find that in 1616 Dr. John Cotta, an eminent physician of Northampton; published a thoughtful work, decidedly in advance of his age, entitled" The Trial of Witchcraft," and a foot-note gives the following:—" The Trial of Witchcraft, showing the True and Right Method of the Discovery: with a Confutation of erroneous ways. By John Cotta, Doctor in Physic, London. Printed by George Puralowe for Samuel Rand, and are to be sold at his shop near Holborn Bridge 1616 4 to." The following is the title of the second edition:— ' The Infallible True and Assured Witch: or the Second Edition, of the Trial of Witchcraft. Showing the Right and True Method of the Discovery: with a Confutation of Erroneous Ways, carefully Reviewed and more fully Cleared and Augmented. By john Cotta Doctor in Physic, London: Printed for I.L. by R.H., and are to be sold at sign of the Greyhound, in Paul's Churchyard 1625 4 to." I have a copy of this work which contains the two title pages, which read as follows:—" The Trial of Witchcraft, Showing the True and Right Method of the Discovery: with a Confutation of erroneous ways. By john Cotta Doctor in Physic, London. Printed by I.L. for Richard Higgenbotham, and are to be sold at his shop at the sign of the Angel in Paul's Churchyard 1624." Second title page.—" The Infallible True and Assurerd Witch: or the Second Edition of the Trial of Witchcraft, showing the Right and True Method of the Discovery: with a Confutation of Erroneous Ways, Carefully Reviewed and more fully cleared and Augmented. By john Cotta, Doctor in Physic. London, Printed by I.L. for Richard Higgenbotham and are to be sold at his shop at the sign of the Angel in Paul's Churchyard 1624." Were there two issues of" second edition" of this book in 1624. and 1625, or is the quotation in" The History of Witchcraft" incorrect?— Yours truly,  
ANTIQUS.   

THE TRIAL OF WITCHCRAFT.  
Sir,— If your correspondent" Antiqus" would refer to the copy of my" Bibliotheca Northantonensis," recently purchased by the Northampton Public Library, he would see that my edition of the" History of Witchcraft" is perfectly correct, and his own letter wrong. Surely a correspondent who cannot correctly copy a title page that is before him should not be mistakenly hypercritical about other people's books.  
JOHN TAYLOR.   

Sir,— In reply to Mr. tailor's hasty 〈◊〉, I 〈◊〉 〈◊〉 ●y that although the" Bibliotheca Northampton 〈◊〉 verifies the quotation in the" History of Wit● it does not show my letter to be wrong. On 〈…〉 my letter with the title pages I find it to be correct in every detail, the only difference being that in the words" sold,"" shop," and" sign," s's are tried 〈◊〉 place of the" long" s's used in the title page. As 〈◊〉 edition (or variety of second edition) appears to be unknown to Mr. Taylor. I presume the British Museum and other large libraries do not possess one.— Yours truly,  
ANTIQUS.   

1047 WITCHCRAFT.— COTTA (John, M.D.) THE TRIAL OF WITCHCRAFT, showing the True and Right Method of the Discovery, with a Confusation of erroneous ways. By JOHN COTTA, Doctor in Physic. George Purslowe for Samvel Rand, 1616. FIRST EDITION, sm. 4to, sewn, RARE, £6 15s  
Cotta's most celebrated book. The erroneous ways of proving a witch confuted by Cotta are those by means of fire and water and the like, which are convincingly shown to be foolish and misleading; but the author would have deserved more credit had he not at the same time expressed the interested opinion that the best method of discovering witchcraft is to take a Physician's advice on the subject.    

THE INFALLIBLE TRUE AND ASSURED WITCH: OR, THE SECOND EDITION, OF THE TRIAL OF WITCHCRAFT.  
SHOWING THE RIGHT AND TRUE METHOD OF THE DISCOVERY: WITH A CONFUTATION OF ERRONEOUS WAYS, CAREFULLY REVIEWED AND more fully cleared and Augmented.  
By JOHN COTTA, Doctor in Physic.  
LONDON, Printed by I.L. for RICHARD HIGGENBOTHAM and are to be sold at his shop at the sign of the Angel in Paul's Churchyard.  
1624.   

TO THE RIGHT HONOURABLE, SIR JAMES LEY KNIGHT and BARONET, Lord chief justice of ENGLAND, and to the rest of the Honourable, Right Reverend and worthy judges.  
RIGHT Honourable Lords; I formerly Dedicated a small Treatise unto the Honourable Society of the reverend judges, who then filled the awful seats of Law and justice. I adventure the second time to present it, reviewed, augmented, and cleared from some part of that darkness which haply hath hitherto clouded it from bright acceptance. Information tending unto truth's discovery, though from the meanest wit or person unto your Lordships, cannot be unacceptable, whom Law doth make the Sentencers of Truth; which is the Soul and Sentence of the Law. The matter and subject propounded is not trifling or unworthy, nor can be any disdain unto Noble greatness; nor is unto any Honourable order more proper then to your Lordships. Indeed the difficulty of the matter presseth a studious consideration, an orderly continual linking and holding together of all material circumstances unto the main scope, a faithful and strong memory, quickness of apprehension and solid judgement, but in the end unto such as are industrious and desirous of Truth, will yield a delightful and thankworthy compensation thereof. I presume not to direct or prescribe, nor do purposely oppose any other different opinion, but inoffensively tender my own unto the public good, and having merely devoted it unto truth; do humbly submit it unto your Lordships, the vowed Patrons of right and truth:  
Your Lordships in all humble duty and desire, JOHN COTTA.   

The Printer to the Reader.  
THE Author perceiving his former Tractate or first edition thereof, either not diligently read, or not truly by many men understood, he hath now by a second edition thereof offered more ease and light unto such as are willing to search after truth, both by the addition of many things before omitted, as also by this plain direction unto all the most special points in the whole Treatise, as followeth,  


The contents of the first Chapter.  

1. How Knowledge doth come unto man.  
2. How man's Knowledge is confined and limited.    

CHAP. II.  

1. That many things are hidden from the Knowledge of all men indifferently by the decree of God and Nature.  
2. That many things are revealed unto the industrious learned, which are hidden from the slothful and unlearned.    

CHAP. III.  
That witchcraft cannot be discovered or known, but by the common ways and means of all other Knowledge and discovery.   

CHAP. FOUR  

1. The Knowledge and power of Spirits, how exceeding the Knowledge and power of man.  
2. Good Spirits and evil Spirits how discerned.    

CHAP. V.  
That the devil doth and can work alone without the association of a Witch.   

CHAP. VI  

1 The Devil associating with a Witch.  
2. A Witch apparently discovered by the Conduct of the outward sense, and testimony thereof.  
3. That the Devil playeth the juggler in many things, seeming to raise the dead, to transform into Cats or Dogs or other Creatures, to present the same body in two distant places at the same time.  
4. The difference between things merely imagined or fancied, and things really offered unto the outward sensetruly discerned.  
5. That which is supernatural or spiritual, may be discovered by the outward sense.  
6. How the counterfeit miracles of the devil may be discerned from the true miracles of God.    

CHAP. VII.  

1. An assured Witch by evidence of reason convinced.  
2. All Spirits that are enquired at, are Devils.  
3. Witches may be detected by professedly undertaking, and upon promise or covenant performing revelations and discoveries above the power and knowledge of man.  
4. All men in whom the Devil doth exercise supernatural works or miracles, or by whom he doth utter supernatural revelations, are not simply therefore by necessary consequent of reason to be esteemed. Witches but with some few considerations which therewith conjoined and duly weighed may infallibly prove their guilt thus: He that undertaketh revelations or works which are truly found supernatural, and cannot either prove them to be of God, nor to be imposture, nor to be imposed upon him by the Devil without his will, allowance, and liking thereof, that man by certain Demonstration is a Witch or Sorcerer. What Witchcraft is, manifestly described.    

CHAP. VIII.  

1. The diverse kinds and manners wherein Witches receive knowledge from spirits, as Astrologers, as Wizards, as Physicians.  
That the Devil can both inflict diseases, and cure where God permitteth.    

CHAP. IX.  
That since Impostors do counterfeit Witches, and under colour of imposture, Witches may hide their discovery, it is fit that diligently the Magistrate inquire into Impostors.   

CHAP. X.  

1. Whether the diseased are bewitched, when and how it is certainly to be known, when not, and when men ought to rest satisfied in desiring satisfaction therein.  
2. The marks of Witches vulgarly reported, and by oath deposed to be found in their bodies, how to be tried and known from all natural diseases, among which many are ve● like unto them.  
3. The necessity of consulting with the Physician not only therein, but in all diseases supposed to be inflicted by the Devil.  
4. How far the vulgarly esteemed confession of a supposed Witch is of validity to prove her a Witch.    

CHAP. XI.  
That Witches may be produced unto the bar of justice two ways, first for manifest works of Sorcery witnessed by the sense: secondly, for revelations above the possibility and power of man.   

CHAP. XII.  

1. Presumption and probabilities against suspected Witches.  
2. That Witchcraft is a sin or crime which ought to be detected by testimony and by manifestation thereof to sense or reason.    

CHAP. XIII.  
That men ought not to seek the discovery of Witches by unwarranted means void of reason, or superstitious.   

CHAP. XIV.  
Casting Witches into the water, scratching, beating, whether any allowed trial of a Witch.   

CHAP. XV.  

1. That revelations by the bewitched in their fits or trances are no sufficient proof against a Witch.  
2. That the declaration by the bewitched of secret marks in the bodies of suspected Witches are not justifiable to be admitted as any true or allowable convictions.  
3. That the healing of the bewitched by the compelled touch or action of the supposed Witch is no reasonable accusation against any man, as therefore a Witch.  
4. That there is no more necessity of a miraculous detection of Witchcraft, then of any other as hideous and abominable sin.  
5. That the miracles and detections of crying and hideous sins by visions and apparitions cannot certainly or assuredly be manifested to be of God, and therefore simply in themselves, though revealing truth they are not to be trusted or credited alone, but so far forth as they do point unto, or occasion just and reasonable inquisition.   
The conclusion of the whole Treatise inferring the two sorts of manifest Witches generally thorough the whole work intended and by Demonstration made evident, to be the same, against whom the Law of God was directed, as also that there is no other trial of those Witches, but the means and ways in this Treatise before mentioned.     

TO THE RIGHT HONOURABLE Sr. EDWARD COKE Knight, Lord chief justice of ENGLAND, one of the Lords of His Majesty's most Honourable Privy Council, and to the rest of the Honourable right Reverend and worthy judges.  
RIght Honourable Lords, where according unto the direction of good laws, gracious Sovereign's nobly rule, and loyal Subjects freely obey, there the Commonweal, which is the common good of both, produceth the most royal, happy and stable Monarchy. If ever any Kingdom hath been fortunate, to give a true mirror and example of this happiness, this famous Island hath been therein incomparable, wherein so many puissant Monarches, successively swaying this Imperial Diadem, according unto the ancient Laws and Customs of this Nation, have so many hundreths of years governed this mighty people in peace and honour at home, and victoriously led them in triumphant war abroad, as by the glorious trump of foreign and domestic fame and History is not obscure. The splendour of this truth, the injurious aspersion of insufficiency in our English laws, cannot without shame or blushing guilt behold. Notwithstanding, since in some few things to be wanting, was never as yet wanting in the most exquisite laws, Policy and State that ever hath been, and since the Law of God itself (though perfect in itself) through humane imperfection in the true perfection was never yet seen, give mee-leave through all laws and Countries in one particular to wonder at their general defect. What Law or Nation in the detection of Witches, and Witchcraft, hath as yet ever appeared competent, or from just exception exempt? How uncertain are among all people differing judgements? Some judge no Witches at all, others more then too many, others too few by many, in so opposite extremes, so extremely opposite: I do not presume to prescribe how a law may become more absolute or perfect, I only labour to inquire to learn. Among many general directions by different Authors, diversely published, concerning the perfecting of particular laws, (as far as perfection is possible unto humane frailty) Demosthenes in his second Oration against Aristogiton, in my thought doth seem to equal (if not exceed) the most exquisite. Three things faith he (as may be plainly out of the forenamed place collected) do concur unto the upright constitution of every complete law, whereby it may be held sacred and inviolate. The first is, that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that it be the ordinance and gift of God. Secondly, that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the sage and judicious decree and counsel of the most wise and prudent. The third is, that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the universal consent of the whole state, City or country. Certainly, the true cause of the forementioned general lameness, and confusion of Laws in the proposed race of Witchcraft consisteth herein. First, for that men have not as yet sufficiently searched the holy Scriptures to find out that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, what is the ordinance of God therein. Secondly, for that men have not seriously consulted with that wisdom and prudence, which by the light of nature and reason Almighty God hath left discoverable and allowed to be justly and truly deemed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, the sage counsel, determination and decree of the most judicious, prudent and wise men.  
When these two are met and are agreed; namely, the ordinance of God, and the upright and sincere counsel of the most holy, prudent and wise men, purposely studied, and without superstition exercised therein: then will the happy harmony of all men's hearts become easily runnable thereto, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the common consent of Prince, People, and Country. Unto this fair work and building of God: let it not seem presumption, that I offer this my Moiety of desire, and good will I know that in this subject, many ages of learned Authors, have endlessly varied, many famous Writers have been branded with infamous errors, many excellent wits have run themselves almost out of their wits, & those who have best deserved, their trembling pens have niggardly dropped, & timorously pointed out any fully, or firmly avouched certainty. It is notwithstanding no breach of rule of modesty, but my bounden duty, unto the accomplishment and honour of truth, to add whatsoever in my utmost endeavour may be conducible. Neither would my many conflicts, with difficulties in this kind, hold me excused, if so oft spurred, or rather galled, by so frequent exercise, practice and conversation, with persons in so diverse extraordinary manners afflicted, and supposed bewitched, it should awake no answerable dispatch or display therein. Let it then seem no wonder, that a man (though less than the least among men) who hath not only as studiously as others laboured the same particular, and as diligently therein observed, but hath far more happily been fortuned than others, with frequent matter, and occurrents worthy observation, and hath also been more plentifully gratified with opportunity, to enrich his understanding with variety and worth of objects, instructing his reason, and confirming his experience: Let it seem no wonder (I say) that a mean wit, thus beyond others furnished thereto, may adventure amidst so many doubts and ambiguities, where with so many worthies have been formerly entangled and perplexed, to avouch and prove certainty, and demonstration. In this subject of Witchcraft, by better means advantaged, if beyond former times or Writers, I have haply proposed a more direct and certain Module and Method of judging therein, I do not thereby arrogate unto myself, but attribute unto the means, nor derogate from others, whom if the like contingence of the same helps, had as freely and friendly affronted, and the like facility had opened as ready access, I acknowledge in the guilty sense of my own exiguity (whether in the outward beauty of words, or inward substance of understanding) it had been easy for any man to exceed with so good means this so evil meanness of my performance. Since then (Right Honourable Lords) the subject itself, and a pertinent and peculiar use therein, do point unto your Honours the property of this Dedication, unto whose tribunal the Laws of God and men appeal against that foul abominable sin, let it not be censured pride or presumption, humbly to present unto your Lordship that consideration and resolution which beyond my merit or desert, Occurrents have freely administered unto long-distracted meditation. If there may appear therein aught advancing truth, or serviceable unto the Commonweal, vouchsafe for those good respects, it may be gracious in your eyes, acceptable and worthy your noble favours and protection, against the injuries of adverse obdurate custom, ignorance, envy, and the vulgar indignation of common received and deceived opinion. In the mean season, my devoted heart shall devoutly pray unto Almighty God for your Lordship's long life, the multiplication of many happy days, redoubled honour in your service of God, your King and Country, and after this life, that life which ever lasteth.  
Your Lordships, in the most humble desire, and tender of his devotious service and observance. JOHN COTTA.   

To the Reader.  
INgenious Reader, in this subject of Witchcraft which I here present unto thee, thou art not ignorant, what obscurity, difficulty, difference, contrariety and contradiction hath among Authors and learned men in all ages arisen. From the offusion of general ignorance, or superstitious blindness herein, willing to withdraw the vulgar illusion; I have endeavoured Demonstratively to declare what portion of some more certainty in such uncertainties, God & Nature hath destined and allowed. It is not any worth either arrogated unto myself, or derogated from others, but my studious desire and vehement affection in this particular, together with some special experience and pains upon diverse occurrents, and occasions extraordinarily happening, that hath drawn me forth to offer my opinion as the widow's mite, more haply in good will, and hearty affection, then in true value or deserved esteem. If it may only give occasion unto a more exquisite pencil, it is the height of my intention, and a complete recompense of my endeavour. For this cause, and for common easy reading and apprehension, I have purposely avoided, and discontinued the smooth third of a continued laboured style, and have for the most part preferred and inserted a plain texture, of a more vulgar and careless phrase and word. The envious haply may cavil, that a Physician out of his own supposed precincts, should rush into sacred lists, or enter upon so high points of Divinity, as by an unavoidable intercurrence, do necessarily insert themselves in this proposed subject. Divinity itself doth herein answer them. In the theory of Theology, it is the duty and praise of every man, to be without curiosity fruitfully exercised.  
For as touching matter of Divinity, as it falleth out, or is incident in the discourse of this small Treatise, I only propound such reasons and considerations therein, as in common are allowable and commendable in every Christian man, and therein I do neither usurpingly control others, nor controulingly conclude myself, but willingly submit unto the grave censure and dictature of the learned and reverend Divine. If therefore (good Reader,) I have here published or communicated unto thee ought thanks-worthy, as it is by me freely intended unto thee; so let it not from me be unfriendly extended by thee. If I have in aught erred, let it be thy praise and goodness to make thy use thereof without abuse. If thou hast formerly thought amiss, and dost here read that is more right, be not ashamed ●o acknowledge thy better knowledge. If thou list not to know, then know, that truth shall judge thee, and justify herself without thee.  
Thy well-willing friend. JOHN COTTA.   

THE TRIAL OF WITCHCRAFT: Showing, the true and right Method of the Discovery.  

CHAP. I. Of natural knowledge, and how it is solely acquired, either by Sense, or Reason, or by artificial and prudent conjectation.  
AS there is one only Infinite, which hath created all things finite: so is there one only finite, most nearly like unto that Infinite, which is wisdom and knowledge in men & Angels. The knowledge which is given to Angels, is only known to God & Angels. The knowledge which is given to man, is known 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 general consent & harmony of the same truth, that all things which are allotted man to know or understand, are by two ways, or instruments solely to be achieved or hoped. The first of these is the inward understanding: 
Scalig. de Subtle. Exercit. 307. sect. 22.  the second is the outward sense: The understanding hath knowledge diverse ways. First immediately, by an inbred Idea & understanding of certain general notions common unto all men, and in them, and with them borne. This, though intellectual, may be in some sort assimulated unto that natural instinct in bruit creatures; by which, when they come first into the world, yet immediately by the direction of Nature, they refuse, and fly from that which is evil and harmful, and seek and know that which is needful unto their life and preservation. Secondly, the understanding hath knowledge by ratiocination, by the discourse and use of reason. By this ratiocination, we do in many things gain a 
Omnis syl●gismus, vel ●egularis, & ●ecta ratioci●atio est vel ●emonstrati●, vel diale●tica, Aristot. ib. Analyt.  certainty of knowledge; in other some a probability and likelihood only of certainty, yet ofttimes in a very great nearness 
Dialecticus ●llogismus, ●el ratiocina●o expropotionibus Dilecticis, vel ●robabilibus, ●cet non cer●vt demon●ratius, syl●gismus, ta●en vera in●cia consti●it, ideoque est ●rarum opiionum fons, ●ristot ibid.  and affinity with certainty. Knowledge likewise cometh by the outward senses, which do certainly and undoubtedly inform the understanding concerning their several proper objects, where the faculty is sound, and the instruments of sense, and the outward means of conveyance are rightly disposed.  
Among these five senses, the fight and hearing, the eye and ear, are the most excellent and chief ways of multiplication and increase of natural knowledge. Besides these ways of knowledge; namely, the inward and the outward sense, there never was, nor ever can be enumeration of any other. For this cause the Philosophers have divided all things that are incident unto mankind, to know or understand; either unto such things as immediately 
Hinc Syllo●smi perfecti 〈◊〉 imperfecti ●tio ex Ari●o●.  in their very first thought or mention do prove themselves, & at the first consideration or sight are evident unto all men; or such as are directly inferred and necessarily proved by other propositions, or such as by prudent guess only and likely conjecture give a fair probability of truth and certainty. Such things as immediately prove themselves, and are undoubted, in their first view, are subject either to the sense only, or unto the understanding only. Such things as are only proper to the sense, and thereto immediately and properly subject, are things seen, heard, touched, tasted, smelled; as colours, figures, lineaments, sounds, music, hardness, softness, dryness, moisture, roughness, smoothness, sour, sweet, diversity of odours and the like: in which, without the use of the five senses, men cannot be sensible or know any thing in this inferior world under the heavens. Such things as are subject unto the understanding only, and not unto the sense, and immediately prove themselves, are general notions and receptions, inseparably fixed in the understanding of all men. Of this kind are these positions in Philosophy. All things that are made, have their matter, 
a Materiam, Forman. Privationem.  out of which they were made, have their special forms 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 Logic: Every proposition is true or false, affirmative or negative, and extendeth generally unto all under the same kind, or to some particulars, or to a singular, or is indefinite. Likewise, in Arithmetic these: One is no number, one cannot be divided, or is indivisible; four is more than two. Likewise, in Physic these: Every man is sick or healthful, or a neuter: Contraries are cured by contraries, as heat by cooling, cold by heating, moisture by drying, dryness by moisting. As in these named Sciences, so in all other; there are the like general notions, immediately at the first view proving themselves unto the understanding, and every man in common sense and reason, immediately consenteth unto their truth; and he that denieth it, or seeketh proof thereof, is esteemed justly made, or void of reason.  
There are other things also subject unto the understanding only, which do not immediately upon the first view or consideration (as the former) prove themselves, but are proved by others more clear and evident than themselves; as this proposition. The motion of the heavens is not infinite. This is not manifest unto every man at first view, but requireth another more manifest than itself, to make it manifest thus: That which hath a certain limited course, circumvolution and motion, cannot be infinite; but Astronomy for many thousands of years hath discovered the courses, periods, revolutions, and set perambulations of the heavens, and therefore the motions of the heavens cannot be infinite. It may here easily be observed, how the first position being unable to prove itself, another more manifest doth give it light, and doth deduce it unto that, which doth so immediately prove itself unto common sense, and reason, and observation of all ages and times, that no idiot can be ignorant, or will deny it.  
Thus hath been manifested, how some things are immediately understood in the very first consideration & view: some are proved by themselves, some not proved by themselves, but made evident by others. As many things are in the former kinds & several manners manifested, and evidently proved unto reason, sense, or understanding: so are there many things neither by themselves nor by other evident, neither to the understanding and reason, or to the outward sense at the first apparent, but remain ambiguous and doubtful. In these things certainty of knowledge by manifest proof failing, there remaineth no other refuge, but prudent and artificial conjecture, narrowly looking & searching thorough probabilities, unto the nearest possibility of truth & certainty.  
From hence do arise excellent uses and benefits unto understanding, though not so far forth ofttimes gained, as is desired unto all private ends, yet so far forth, as maketh wise and understanding men excel and shine before others. Hence it cometh to pass that in doubtful cases, counsels and attempts, one man is seen and known to over shine an other, as much as the glorious Sun doth his eclipsed sister, the Moon. Hence have issued so many noble and heroic Virtues; Sagacity, exquisiteness of judgement, Prudence, Art, in the administration of high affairs. For, although in probabilities are no evident certainties, yet do they so far forth ofttimes advantage and advance unto the knowledge of certainty, that it is almost equal unto certainty, and doth persuade and settle discreet resolution and disposition in all affairs. In this consisteth the height, the tope, the some of Art, and the perfection of all humane knowledge, above or beyond which, no man could ever soar or level. By this light only the former mentioned means 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 up, his understanding darkened, and cannot know many hidden things. And thus to him that rightly doth meditate and consider, it is undoubtedly clear and certain, how the Creator and infinite Prince of all principles hath founded the beginning & end, the power and posse of all knowledge, upon one of the former ways of investigation, beside which there is no natural knowledge to be expected. Philosophy as yet never found other 
* Quod non est secundum naturam, non contine●ur a Scientia, Arist. Anal. poster.  ways unto that infinite number of all Arts and Sciences, so admirably flourishing thorough so many ages of the world. For this cause the most excellent & prime Philosopher, Aristotle, rejecteth whatsoever cannot be found by Sense, or proved by reason, as spurious. Likewise Ptolemy hath bounded the true Art of Astronomy within fatum Physicum, within a necessity in Nature, and to distinguish it from superstition (wherewith curiosity usually defileth or entangleth it) doth limit it intra convenientem naturae modum, that is, within proportion and measure answerable to Reason and Nature. For this cause also, all true Philosophers have determined the two only instruments of all true Arts, to be Reason and experience, which Galen doth call the two legs whereupon the Art of Physic 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, he who doth all things in his subject of Physic, according to right rule of reason, is the most excellent Physician.  
From hence also all true Artists have defined Art to be, Habitus cum ratione factiws, that is, a settled hability, and promptness of action, and operation according to reason. Upon this ground others have built other true rules and observations, concerning true and lawful Arts. Therefore (saith Galen) ars non est ex iis 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 likewise have added another observation, that is; that Art is employed about such things as are in reason profitable and not vain. So saith Scaliger, exercit. 37. Sect. 31. Ars non est de rebus inutilibus. It is yet further observed upon the same ground, that true Art doth not confound or cloud itself in mists, but reduceth unto order, light and reason, things dissipate, confused, and out of order and reason (as Cicero affirmeth) Ars res diwlsas dissolutasque conglutinate, & ratione quadam constringit. Upon the same grounds diverse renowned common weals have expelled all false and forged Arts: as, Necromancy, Aeromancy, Geomancy, with other sortiligous Divinations. Upon the same reasons, diverse Emperors, Kings, Kingdoms and Laws, have exploded, censured, and condemned all such as under pretext of the wholesome Arts of Astronomy, Mathematics, and the like, have run into foolish curiosities, impostures, and deceitful practices. justinian the Roman Lawgiver and Emperor, his laws are extant to this purpose. Likewise Tiberius his Decrees for the expulsion of counterfeit Mathematicians and Magicians. And Ulpian in his book de Mathematicis & Maleficis, testifieth the publication of their goods, and their inhibition by the Emperors from communion with other Citizens so much as in fire or water. And as Reason, good Laws, Kingdoms, Nations, and Commonweals have distinguished ingenuous, liberal, true and profitable Arts, and Sciences builded upon reason, truth and understanding; from base, ignoble, unprofitable, needless, curious, and erroneous Arts: so hath the holy Scripture both justified, sanctified, and commended the one, and condemned, and nominated with rebuke and shame the other. The first is evident, Exod. 3. verse 1, 2, 3, 4, 5, 6. where Almighty God doth testify concerning the knowledge and skill of workmanship in gold, silver, and stone, that he gave it by his Spirit unto Bezaleel, and Aholiab, who were workmen according to knowledge and understanding in that lawful Art, profitable unto the building of God's house. The second is manifest, Acts 19 verse 19 where it is in their due commendations recorded, that those who before used and practised vain and curious Arts, when they were by the preaching of the Apostles truly converted, in token of their undissembled repentance, they absolutely renounced and disclaimed their vain learning, and openly burnt their books, though valued at an high rate and rich price.   

CHAP. II. That no Knowledge can come unto man in any Art or Science, but by Sense or Reason, or likely and artificial conjecture, is proved by the Science and Knowledge of Physic in stead of all other Arts and Sciences.  
NOw for the better impression of that which hath been before said: that is, that nothing is or can be detected, or is liable unto man's knowledge, which cometh not unto him by the help of Reason, the inward or the outward Sense, Demonstration, Ratiocination, or judicious and prudent Conjectation in reasonable likelihood: let us examine any one particular, ingenuous, liberal or lawful Art or Science, in stead of many, and therein view, how by the former mentioned keys, doors and entrances solely, are opened the ways unto their contemplations, study, and perfect apprehension. And if one Art or Science may be sufficient herein, I think it most fit to choose my own, because as to myself most prompt; so unto any other not unprofitable. All diseases that happen unto the body of man are either outward or inward, and therefore either seen by the eye, and deprehended by the outward Sense, or conceived only by Reason and the inward Understanding. Inward diseases, and subject only unto reason and understanding do sometimes appear clearly and certainly to reason and understanding; sometimes they do not appear certain, or by certain notes or signs, but by likely marks only, which are the grounds of artificial conjecture.  
And as some diseases are apparent to outward sense, some evident to inward reason, some by artificial conjecture only in learned, exact search and perquisition pursued unto their discovery: so also are many diseases hidden from all these ways of investigation, and therefore remain as remembrances of man's manifold ignorance in this life, and of the secret reservation of God's decree and prohibition. As then in those diseases which are apparent unto sight, it is blindness in a Physician to make question; in those which are evident to reason, to make doubt, is reasonless fatuity; in those which may be attained by artificial conjectation, search or perquisition, either to be stack, is sloth, or to be unable, is insufficiency: so in those diseases, which neither outward sense, nor inward reason, nor Art, nor artificial conjecture can possibly discover; to hope or seek beyond Sense and Reason, and reasonable likelihood, is reasonless and senseless striving, and impatience of those bounds which God hath set to limit the curiosity of man. For better proof and illustration, it will not be impertinent to nominate some particular diseases in all these kinds. First for outward diseases, and such as are evident to outward sense, they are infinite. Who that is the least practised in Physic, doth not assuredly know, when, with his eyes he doth behold an inflammation, a Schirrus, a Gangrene, Cancer, Callus, Fistula, Ulcer, Leprosy, Psora, Struma, Petechia, Variola, jaundice, Gout, Tabescence, Extenuation, and the like. Secondly, for inward diseases evident to reason; he that is least learned, doth know that all diseases which may be defined, must necessarily be evident to reason; as also, that it is not difficult to define innumerable diseases to him that is able to 
* Genus morbi proximum, cum parte affecta coniunctum constituit morbi speciem.  conjoin with the part affected, the true immediate kind of the affection. The stomach ceasing her proper function of concoction, or deprived of appetite, doth it not thereby manifestly prove unto reason some inward ill affection therein? If with that ill affection be joined a manifest inward heat about the region of the stomach, accompanied with an Ague, dryness, thirst and other accidents, and consequences of heat, is not as plainly detected the kind of the affection to be hot?  
Thus both the part affected, which is the stomach apparently (because there the former accidents are found originally moving and first seated,) and also the ill affection (which by the manifest burning heat doth prove her kind) being both conjoined, do truly define the disease to be an inflammation of the stomach. The like may be said of the inflammations of all other inward parts of Pleurisies, Frenzies, inflammation of the Liver, Spleen, Womb, Reins, Guts and other parts, the certain testimonies of excessive heat giving demonstration of an inflammation, and the pain (or at least, some defect) or defection in the proper offices of the parts manifesting the parts themselves. As concerning inward inflammations of diverse parts, so likewise of inward Ulcers, and other maladies may be instanced. The disease of the bladder is oft certainly known, by pain in the part, or by cessation of his proper functions, or defection therein, and the kind of disease therein by the excretions ofttimes proceeding from it. And thus an Ulcer is oft discovered in the bladder, by pain, with purulent and sanguivolent miction. Diseases likewise of the head are certainly discovered and detected unto reason, by defects growing; sometimes in the understanding, sometimes in the memory, sometimes in the imagination, sometimes in all those together, & sometimes in the general motion of the whole body. Diseases of the heart likewise, appear by the evil and faulty motions of the pulse, by soundings and defections in livelihood of the spirits and vital faculty. Diseases of the Womb or Mother likewise do oft demonstrate themselves by deprived or depraved motions. It were tedious to make a particular enumeration of all diseases of this kind, which are in the same manner evident and apparent unto reason.  
Now let us briefly also consider some diseases, which are neither evident to Reason, nor manifest to Sense; but are gained, detected, and hunted out of their deep and hidden coverts, by the quick and exquisite sent of probable and artificial conjecture; the necessity or use whereof, either in an ambiguous complication of doubtful diseases, or in the extrication of any intricate single affection or malady, there is no man in Physic exercised, who doth not daily find. Many examples of diseases of this kind would cause the small body of this little work voluminously to swell: we will therefore only propose one.  
Let us suppose a sick man, doubtfully and diversely with these accidents afflicted: namely, a continual fever, a cough, spitting of blood, shortness of wind, head-ache, deliration, want of sleep, dryness, thirst, pains in diverse parts, sides, ribs, back 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 evident to reason at the first view, because it requireth so different consideration, and divided contemplation of so many severals apart. Here than it remaineth, that learned, judicious, prudent, and discreet artificial conjecture proceed exactly to distinguish & analise, as followeth. All the sorenamed pains, distempers and accidents may indifferently arise, either from the Lungs inflamed, or the Liver, or the Midriff, or the Pleura; because any one of these by itself doth usually bring forth all, or most part of them. here then prudent, artificial, and exquisite perpension doth exactly value and esteem all the different manners, quantities, qualities, positions and situations of pains; likewise accidents, motions, times, manners of motion, characters, orders, and all other both substantial and circumstantial considerations.  
And first, as touching the fever, head-ache, thirst, idleness of brain (because they are common to many other diseases besides these, and require no curious, but a more careless and common respect,) prudent and circumspect conjectation doth leave their needless confusion of more useful and needful perpension, and doth more narrowly search about those accidents, which are more inseparable, proper and peculiar unto the diseases named, and by exact disquisition in their differences, doth notwithstanding sister out their hidden and secretly couched differences, by which, in exact view they are found and distinguished sufficiently differing. The inseparable accidents which do peculiarly, or for the most part accompany the diseases before named, that is, the inflammation of the Lungs, the Liver, the Midriff and the Pleura, are cough, shortness of wind, spitting of blood, pains about the ribs, sides, belly, which in all these named diseases, more or less are present, either primarily, or by consent of one part with another. These, though seldom absent from most of the four former diseases, and therefore not easily distinguished, when they proceed from th'one or th'other; yet rightly weighed, and accurately considered in their several manners, measures, and right positions in every one, when apart and single, they do likewise in their confused mixture one with another, yield distinct and several difference to him, that in a judicious and discerning thought, doth bear their just distinctions apart. For illustration, spitting of blood is usually a companion to all, or most of the four named diseases; but in one in less 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 thickness, blackness, and small quantity of blood, in another with thinness, brightness of colour, and more quantity; and in one of these also with less, and in another with more difficulty and labour. Shortness of wind, 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 kind of difficulty of respiration more frequent, in another less, in one more grievous, in another tolerable.  
The like may be said of coughing, and pains. Coughing in one of the forenamed diseases is with much, in another with little, and in another with no expuition at all; in one continual, in another with intermission; in one with intention, 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 easy, gentle, free and without pain, in another, grievous and painful; yea suffocatory, and near to strangle. Pain 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 several parts, which apart is every one it possesseth, and also by the different odds, fashions, and kinds of pain; some being sharp, some dull, some quick, some slow, some with distension, some with punction, some with heaviness and sensible weight, some more grievous to the Patient lying, some to him sitting or standing, some more calm in one position of the body, and some in another.  
And thus prudent an skilful conjecture, by due and diligent perpension, comparing together odds, and exactly referring unto true discerning the several properties and differences of accidents, their manner proportions, and other due circumstances, doth in the end reduce every accident to his right disease, and every disease to his right cause; whereby the prudent, and judicious Physician doth clearly understand directly and timely to apply proper and pertinent remedies. And thus in doubtful cases, which are neither evident to Reason, nor manifest to Sense in the Art and exercise of Physic, it is manifest how solert and accurate conjectation, through the clouds and mists of ambiguities, doth in the end so clearly send forth and give so fair a light, that doubt itself doth become out of doubt, and is little inferior unto certain and plain demonstration. As a short sum of all that hath been said, whatsoever hath been declared of diseases, the same may be propounded concerning their issues very briefly.  
The issues of all diseases are either informed from Sense, or evident by reason, or serutable by artificial conjecture. Examples of the first kind are manifest, when with our eyes we behold the motion and Sense external and other outward functions of the body, either abolished, or in an high degree deprived of their power and natural use.  
This certain testimony of our sight doth certainly inform the understanding, concerning the dangerous issue.  
Examples of the second kind are manifest likewise, we find either the causes of diseases unremovably fixed, or the disease itself rooted in the substance of any of the principal parts, or accidents in malignity, vehemence, and fury irresistible. In these cases a doubtful and hard issue is evident to Reason by just consequent.  
Examples of the latter kind are also apparent, when in diseases, good and evil signs are so doubtfully mixed, that some promise Life, others as much threaten Death: some in number discourage, other some in worth as much as encourage. We do oft see and know in the midst of this mist and darkness, where there appeareth not to a common sense so much as the least show of any indication of certain issue; yet through the exquisiteness of prudent & artificial perpension, and due exact distinction in the forementioned seeming inscrutable odds; the learned Physician even in the first scarce sensible budding of indication, and in the first most imperfect and scarce-being thereof doth oft discover that true event, which usually and for the most part is seen and observed to come to pass.  
If any man not rightly apprehending reason, make a doubt or question of any such possible exquisiteness, let him consider and behold it by an easy example. In an inequality of one and the same Vermiculant pulse, where the beginning of the same distension is quicker, the next continuation or middle part is s●ower, and the beginning of the end thereof, ending almost before it begin: it must needs be very difficult, nay, almost impossible unto the first view of Sense or Reason, or to a common judgement or learning, to divide 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 moving so low and weak, and the moving itself almost altogether in an insensible exiguity, and an indivisible degree of lowness.  
We see ofttimes a common vulgar cannot in his reason conceive it, much less by his sense at all perceive it. Neither is it found easy to every man, though learned therein, yea, or educate thereto, either perfectly to apprehend the general Idea of such a motion, or at all in the first proofs and trials of his sense or hand to deprehend any particular. Notwithstanding, the Physician that exquisitely discerneth and judgeth, doth both in reason see, that every single smallest motion, hath his diverse distinct division of parts, & also by his discerning, wary, judicious and exercised touch, doth apartly detect and discover it: And thus hath been proved by several instances taken in the art of Physic, in stead of all other Arts and Sciences, for avoiding tediousness and confusion, that all knowledge, all Art, all Science whatsoever given unto man, hath no other entrance, means, or ways thereto, but thorough Sense or Reason, or prudent and artificial conjecture, sagacity and exquisiteness of judging and discerning thereby.  
And that it may the better appear, that beyond these ways and lights, the Physician cannot find any knowledge or discovery of Diseases: let us view some particular examples of some Diseases for this cause undiscoverable, and not to be detected: and therewith consider the impossibility of discovery to consist solely herein; namely, for that they are removed from any capacity of Sense or Reason, and from the reach of all artificial search, scrutiny & accurate insight derived from both, which is the highest strain of humane Understanding. In the general it cannot be denied (except of such whose understandings are extremely blind) that it is impossible, that those diseases should or can be at all so much as suspected (and therefore much less known) which yield no show, no sign, no indication of themselves. There needeth hereof no other, nor better proof, than the enumeration of some particular diseases of this kind.  
Are not diverse secret and hidden Apostemations, and other inward collections of vicious matter in the body, daily Seminaries of unexpected and wondered shapes of corruption and putrefaction, which lying long hidden in the body, and by an insensible growth taking deep root, in the end suddenly break forth beyond all possible expectation, or thought of the most excellent, exquisite and subtle circumspection and disquisition? For a brief confirmation hereof, Hollerius doth mention a man, the cause of whose disease while he lived, being unknown to Physicians, and Art, after his decease his guts were found gangrened and perished, and therein things viewed like unto Water-snakes, and his Liver full of schirrose knots.  
There happened unto myself this year last passed, a Patient, a very worthy Gentleman, who being extremely vexed with the Strangury, Disury, and Ischury together with pissing of blood in great abundance, and the stone, by the use and accommodation of remedies, found much ease, mitigation of pains, and qualification of the extremity of all the former accidents. Notwithstanding, for that there were certain indications of an Ulcer in the body or capacity of the Bladder, his recovery 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 he had formerly and immediately before avoided many stones at several times. This I produce, being fresh in memory, as an instance of impossibility of knowledge unto a Physician in many and frequent cases. For how could the fracture or colour of his Bladder, while the Patient was living, by any exquisiteness of Art or understanding, be known in any possibility, means, or power of man, although all the other accidents above mentioned, were undoubtedly, by certain indications and signs discovered? I might here deliver many other like Examples out of mine own knowledge; I will only call to remembrance one more.  
I was of late years' Physician unto a right Noble Lady; the cause of whose apparent dangerous estate, diverse learned and famous Physicians conjoined with myself, could never discover. In the dissection of her body after her decease, her heart was found enclosed with a shining rotten jelly, and the very substance of the heart of the same colour.  
In the same Lady, an intolerable pain about the bottom of her stomach, by fits deprived her of all ease by day, and of rest by night, and could never be either known in the cause, or removed in the accident by any mean or remedy: but after death, in the dissection of her body before mentioned, a black round jelly as big as a Tennis ball, did manifest itself in that place, where, in her life, the intolerable pain was seated and fixed.  
Of this evil discolouration of her heart, of the matter and evil colour of that matter wherewith her heart was environed; as also of that collected jelly in her stomach, what possible knowledge (think you) or exquisite understanding, or art of man could ever in her life time give any notice or information? Like unto this is that which Hollerius in the 21. of his rare observations doth mention. In a sick man perplexed in a strange manner from an unknown cause in his life, after his death his liver and epiploon did appear corrupted and putrified, his stomach toward the bottom bruised and full of black juice or humour. Christophorus Schillincus, opening the body of a child after death, reporteth, that he saw in the small veins, running thorough the substance of the liver, many small scrawling worms then living. Benivenius doth make mention of a woman tormented grievously by a needle in her stomach, which was impossible by any art or exquisiteness of understanding to be conceived or suspected, if nature itself working it out thorough the body and substance of the stomach, unto the outward view and Sense, had not so discovered it. I will not here mention the generation of worms, 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, until they have proved themselves unto the sight. Many diseases of these kinds being fearful and terrible accidents, and afflictions unto the body, yet for the most part are never detected; because they have not only no proper true certain likely, but no possible means or way of indication or notice at all, in any reason or understanding of humane Art or Science; without which the most exquisite and Scientifical Clerks are altogether disabled, and must necessarily be ignorant. Thus hath been at large manifested, that nothing can be unto the Physician in his Art and Science known, which either by outward Sense or inward is not apparent, or by likely and artificial conjecture from both, is not detected or discerned. The like might be urged concerning the trials of Law and justice, and inquisitions of offences and errors against the Law, which are the diseases of a Commonweal, as the former of the body of man. Many offences against the Law are apparent unto the outward Sense, as sight or hearing: and therefore being witnessed by hearers or beholders, are without doubt or difficulty immediately dispatched, sentenced, and adjudged. Many also are evident to reason, which therefore are held and reputed invincibly and infallibly to convince.  
Many offences also there are, neither manifest to Sense, nor evident to reason, against which only likelihood and presumptions do arise in judgement; whereby notwithstanding, through narrow search and sifting, strict examination, circumspect & curious view of every circumstance, together with every material moment and odds thoroughly, and unto the depth and bottom by subtle disquisition fathomed, the learned, prudent, and discerning judge doth oft detect and bring unto light many hidden, intestine, and secret mischiefs, which unsensibly and unobservedly would otherwise oppress and subvert the Commonweal. When by none of these ways of extrication the truth can possibly be gained, the wise and upright judge unto necessity in want of due warrant unto just proceeding, doth with patience and sobriety submit. For this cause (as may be seen upon records) many cases justly necessarily and avoidable stand perpetually inscrutable, undecided and never determined, as certain proofs & evidences of the limitation and annihilation of man's knowledge in many things of this life: Almighty God ofttimes decreeing to hide some truth from the fight of man, and detaining it in his own secret will and pleasure.   

CHAP. III. Whether Witchcraft have any other ways or means of investigation, than these before mentioned, and what is the true investigation.  
IT hath been at large before declared, how God and Nature have limited and confined all knowledge of man, within certain ways and bounds, out of which, and beyond which it cannot pass; as also for that cause, that no justifiable Art or true Science whatsoever, doth or can exceed those restraints. There have been also diverse examples produced of the necessity of man's ignorance, in the impossibility of much knowledge, and discovery of things hidden and inhibited by the just and unsearchable decrees of God and Nature. It remaineth now to inquire concerning our particular subject of Witchcraft, whether in the common way of all other detections of truths, it ought likewise consist; or whether by itself it have other privileges beyond all other trials. If reason be the sole eye and light of natural understanding which God hath given unto reasonable man (as is before proved.) If without it can be no natural knowledge, no Art, no Science, no discovery. If Law among all people and nations be so just in all things, as to do or allow nothing against true reason (in which consisteth right.) If God himself, and all flourishing Commonweals have tied men and Laws, and the decision by them of all doubts, questions and controversies, either unto right proof, evidence and allegation, according unto reason, or at least, fair likelihood, presumption, and probability; and beyond these there never was, is, or can be any just judgement or trial: How is it possible that man can attain any knowledge of Witchcraft, if not by those means, by which only his nature is capable of whatsoever is allotted to be known thereto? If this be infallibly true, man must either by the former common ways of knowledge and detection, know likewise and detect Witchcraft, or else be altogether ignorant thereof; whereof the contrary by daily experience is manifest. It may be and is objected, that it is a hard and difficult matter to detect Witchcraft, by the former and ordinary courses, as is oft seen and found apparent. So is it likewise equally difficult, and as hard by the same means oft times, for many a just man to prove and clear his opposed innocency, and for many an injuriously wronged wretch to prove his right, to defend his goods, yea, life itself from violence; notwithstanding, this is no allowance unto another way, no reason or justification of any unwarranted way, or way out of the way of Reason, justice, and Law, be his burden never so importable, or his injury exceeding cruelty.  
For, if God had allowed unto men always smooth, assured, certain and infallible ways unto the satisfaction of their wants, and the accomplishment of their intentions and desires without failing; what would become of Religion, Virtue, and Wisdom? Then should every man be alike wise, and men would be so confident in their own strength and power, and so proud, that they would forget God and never think of the Almighty. If the means and ways unto all knowledge, and the information of our desires and affections, did meet with no impediment, to opposition, no contradiction, no casualty to intercept, and all things should prosperously succeed unto our means and endeavours, there would never be any use of Patience, T●perance, or dependence upon the divine providence; and consequently, little acknowledgement, and less worship and adoration of our Creator, who according to his wisdom, good will and pleasure, doth otherwise govern, guide, order and dispose all things. For if unto our supposed needful ends, uses and necessary desires were certain and uncontrolled ways, nothing impossible, nothing denied; then were our lust a Law, and man in no power but in his own, in no awe, in no Law, in no rule.  
Therefore Almighty God in his great and unspeakable Wisdom hath subjected vain man, and made his pride subject to infinite creatures, limits, restraints, coertions, thereby to reach him true wisdom, piety, trust, dependence, worship, and adoration of his all-restraining and allimiting unlimited power. Man therefore must thereby learn to be contented so to know, as therewith to learn to know himself; that is, with his large portion, his lot, his manifold endowments, his excellency of Sense, Reason, Understanding, Prudence, Art, not to forget or spurn at their interdictions, prohibitions, and enjoined lots, beyond which to desire to know, is curiosity, is folly: S●pientia, ve●a nolle nimis sapere, saith the Poet. It is true Wisdom, not to be too wise: that is, not to know, nor desire to know more than is allowed or needful: needful, not in our desires, but God's Decree.  
Here then let ●e entreat reasonable men, not too much (as is usual) to swell with indignation, or to be puffed with impatience, where God doth not apertly reveal & plainly (as they desire and think needful) the subtle engines, and mystical craft of the Devil in the Machinations of Witches and Sorcerers; but soberly, modestly, and discreetly, so far forth be contented to pursue the trial and just way of their discovery, as with sense, with reason, with Religion is just and righteous, knowing that whatsoever is beyond these lists, is reasonless, senseless, and impious.  
For since God and Nature (as is before said) hath limited the scrutiny of all true Arts, and Sciences, all natural knowledge for discovery of controversies and resolutions unto the lights of Reason and Sense, & artificial conjecture, prudence, Art, Sagacity, and subtlety of understanding derived from thence; unto what other bar or seat of justice can Witchcraft appeal or be brought?  
It may be objected, the Art of Witchcraft, being supernatural, and the practice thereof sustained by an extraordinary power; that therefore the means and ways of discovery must be likewise more than ordinary and supernatural.  
Hereto is truly answered, that since the nature and power of Spirits is unknown unto man (as all things supernatural) and can be, and is no otherwise known, but by examining the works issuing from thence, and comparing them aright with that which is natural (because man in his Reason and understanding cannot discern that which is truly transcending his Nature, otherwise, then observing how far it exceedeth that which is according to Nature:) therefore (I say) the works of the Devil, or Witches, though sustained and produced by a supernatural power, yet can have no other way for their detection by man, but that which is ordinary unto man, and natural and possible unto man; for that which is above or beyond his power, or Nature, is not his own. From hence must necessarily be concluded, that there is no other ordinary way unto man (who knoweth or can know nothing but that is natural) unto the discovery of that is supernatural, but that way which is likewise natural. Although therefore the subject of Witchcraft require a greater measure of knowledge to discern that which is therein really, and truly supernatural, from that which in nature ofttimes hath a very great likeness, and a deceivable similitude therewith: yet is the way unto that knowledge, the common high way which conducteth unto all other knowledge whatsoever. And that this also is the same way & direction, which the holy Scripture itself doth intend, for the discovery of witches, and their sentensing is manifest. Num. 39.30. Deut. 17.6. and 19.15. Matth. 18.16. john 8.17. 2. Corinth. 13.1. Hobr. 10.28. In these named places it is required, that no man be judged in matter of weight, or death, but by the testimony of two witnesses, at the least. Witchcraft therefore being a matter, both of weight, and death, cannot according unto God's word, be judged but by testimony of witnesses: whatsoever is witnessed, must necessarily be subject to sense, since no man can witness aught, whereof there is not sense. From hence then it is inevitably concluded, that the works of Witches, are no other way to be discerned, or judged, but by the common way of discovery, by deeds, and works apparent to sense, and the testimony thereof. Let men then be persuaded and contented (since God hath allotted, and allowed unto the nature and power of man no other way) in this only warranted true way to seek the discovery, to find the footing, path, and step of Witchcraft, as of all other things, which by the Decree of God are revealed unto man, and subject unto the knowledge of man. It may be here demanded, whether Almighty God doth not extraordinarily, and miraculously at some time discover this so abominable sin of Witchcraft, aswell as by ordinary means leave it unto discovery? This doubt shall more fitly in more due place be hereafter at large discoursed. It hath now been here manifested, that there is or can be no other ordinary trial of Witchcraft, then that which is common unto all other detections of truth: and also that all derections subject unto the discovery of man (as hath been before cleared) are drawn and derived either from Sense or Reason, or likely probability raised from both.  
Before I do proceed farther, for his more facile understanding, I do admonish the Reader, that he distinguish, what is meant by the supernatural works; namely, whatsoever is effected, in, upon, or by any corporal substances, or sublunary bodies, which is above the nature, and power of those bodies, or sublunary substances. They are not supernatural, in regard of those spiritual substances, which are the proper agents, and unto whom such works, are no more then natural; but in regard of those bodily substances, upon which, in which, or by which, those spiritual substances do work, as merely their patients, and being in themselves, or own nature deprived of any such possibility.   

CHAP. FOUR Of the works of Witches and Devils.  
BEfore we proceed further to treat concerning matter of Witchcraft, according to the former ways of discovery and investigation: it will be needful to distinguish who is the true Author, cause, and immediate workman of the supernatural works which by Sorcery and Witchcraft are compassed or brought to pass.  
All created substances endowed with powers and virtue from God their Creator, are either bodily, or corporal substances, or spiritual, or mixed and between both.  
Bodily and corporal substances are the heavens, the celestial bodies of the Stars, of the Sun, of the Moon; the bodies of the elements, and all elementary substances from them derived and composed.  
Spiritual substances are either Angels, or Devils, or souls of men after death, separated from their bodies.  
Mixed substances, partly Spiritual, partly bodily, are mankind compounded of a natural body, and understanding soul.  
Hence it cometh to pass, that man by his understanding Spirit, doth together with Angels, Spirits, and Devils, participate and understand many things; as the Scripture revealed; the History and Creation of the whole world; many truths of God; the grounds of Reason; the principles of Nature; many general rules and observations, and infinite particular objects of many things past, present, and to come. But for that this understanding Soul is depressed, and imprisoned in this life by the body, by the passions, diseases, and manifold encumbrances thereof, and cannot extend or enlarge itself further unto any portion of knowledge, then thorough the narrow windows, closures, parts and organs of the body: therefore must necessarily the knowledge of man be much inferior unto that measure of knowledge, which Spirits, being of a more subtle essence, and free from the burden and encumbrance of an earthly tabernacle or prison, do in a more large extent enjoy.  
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 works of spirits, far enlarging and extending their virtue and power, beyond the power and force of men.  
The works of men, are confined within the power and nature of these sublunary bodies, unto which they are annexed, and tied.  
The works of Spirits are limited to no corporal substance or body, but spaciously compass the whole and universal body of the sublunary or inferior world (as the Devil doth witness of himself, job 1. verse 7.) and are not tied unto any particular place, but rule generally therein, and in all places by the permission of God, as is evident, Eph. 2. ver. 2. where the Devil is called the Prince that ruleth in the air, even the Spirit that now worketh in the children of disobedience: and likewise, Ephes. 6. verse. 12. where he is called the Prince of darkness of this world.  
From these undoubted 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 works exceeding and transcendent, above the power and nature of corporal substances, must necessarily be the force of Spirits. It may now be demanded, how the works of good Spirits shall be known and distinguished from the works of evil Spirits and devils, since both their works proceed from the same nature, substance, and spiritual essence common unto them both. This shall appear by the consideration of the orders and sorts of good Spirits, expressed in holy Scripture, and their properties, besides which, all other are necessarily evil, and therefore devils; like unto whom likewise, by just consequent must be their works, the one reciprocally 
* Angeli bo● non possunt ● peccare, con●firmati per gratiam. Angeli mali, per malitiam obstinati non possunt bene velle Magis● Sent. dist. 7. lib. 2.  discovering the other. All good Spirits are either Angels and Messengers of God, specially sent with his holy embassage, to special holy men, for special holy ends; as was the Seraphin sent unto Isaiah, the 6. Chapter, verse 6. and as were the Angels unto the Shepherds, when our Saviour was borne, or as were the Angels which were sent unto the patriarchs of old, or else 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 Saviour, Math. 18. verse. 10. See that you despise not (saith our blessed Saviour) one of these little ones: For I say unto you, that in heaven their Angels always behold the face of my Father, which is in heaven. And by that Text also, Heb. 1. vers. 14. Are they not all ministering Spirits (saith the Apostle, speaking of Angels) sent forth to minister for their sakes, who shall be heirs of salvation? Beside these orders of good and holy Spirits, neither hath the holy Scripture, neither hath the light of reason, or nature, or observation, known or discovered any other.  
All the works likewise and employments of these good Spirits, are all and ever observed to be like themselves, holy, good, freely serving and ministering unto the express will, known and undoubted pleasure of Almighty God, as is certainly confirmed, Psal. 103. verse 20. Praise ye the Lord (saith the Psalmist) ye his Angels that excel in power, that do his commandments in obeying the voice of his word. All works therefore or effects issuing from Spirits, that cannot be proved and manifested to be first commanded by 
Boni Ange● difficile cō●rent, nec ni●summi Dei ●ssa capessunt arnel. de ebbed. Rer. ●us. lib. 1. ca ●  God; secondly, tending folely to the execution of his will; and thirdly, are not contained in one of the four first mentioned offices and administrations of Spirits, they are all certainly and assuredly to be suspected as works of devils and evil spirits, whom God doth permit (as saith S. Augustine in his 3. Book de Trinitate) to bring to pass such works of theirs, partly to deceive those wicked, which God in judgement hath given over to be deceived of devils; partly, to quicken and stir up the godly and holy man, and to try and prove him thereby, as he did his faithful servant job.  
Now for a more distinct clearness and light unto the proof of these suspected works of devils, it is very profitable, necessary and pertinent, that we consider their kinds, which are two. The first kind is of such supernatural works as are done by the devil solely and simply to his own ends or use, without any reference or respect to any contract or covenant with man. The second kind is of such transcendent works, as are done with a respect or reference unto some contract or covenant with man. In the first, the devil is solely 
* Inter malecium & mer● Diaboli ●pus distingu●r. Binsfeldi● Explicat. in ●lud. 5.  an Agent for himself, without the consent or knowledge of man. In the second, the supernatural and transcendent works are truly, essentially, and immediately from the devils; also (because out of the reach or power of any command of man simply) yet therein man hath a property and interest by covenant and contract, and derivation thereof from the devil, which is truly and solely Sorcery, and Witchcraft: for since supernatural works are only proper to a Spirit, and above the nature and power of man, they cannot truly and properly be esteemed his; and therefore it is not the supernatural work itself, but man's contract and combination therein with the devil, his consent 
●t fiat male●cium haec ●ia concur.  and allowance thereof, that doth make it his, and him a Witch, a Sorcerer, which is a 
●nt, nempe ●eus permit●ns, Diaboli ●otestas, ho●inis malefi● voluntas li●e consenti●s. Binsfel● de con● Sagar.  contracter with the devil. 
b Tacite i●uocaiur D●mon quoti● quis conte● it illud fae● per causas ●curales qua● nec virture sua naturali neque ex divina aut ecclesiastica p● suntid face● Binsfeldius.  Now let us proceed to consider how these supernatural works in the former several kinds are or may be detected, some by Reason, some by Sense.   

CHAP. V. The works of the Devil by himself, solely wrought without the association of man.  
IT is not destitute of easy proof, that there are many supernatural works of the devil manifest to sense, wherein man doth not participate in knowledge, contract or consent with him. Did not the Devil in the body of a Serpent miraculously 
* Instrume●tum diaboli● Serpens. T●melius. Iun● The Serpen● did verily speak. It w● a true serpet net a shadow The devil spoke in the Serpent as the Angel the Ass. Dr. Will●  reason, dispute, speak and confer with Eva, Gen. 3? Was not his speech and voice undoubtedly, manifestly, perceptibly, and truly heard, and sounding in her ears? There then was no man as yet borne that could combine with the devil in this supernatural work, or that could then be found a Witch. Likewise, was not the devil's carriage of the body of our Saviour, and setting it upon a pinnacle of the Temple, manifest to the eye? Was not the fire which the devil 
* job. 1. ver●  brought down from heaven in so miraculous manner, and in so extraordinary power to devour so many thousands of Jobs sheep, truly visible? The Messenger escaping to bring the tidings doth witness it. Was not the power of the devil seen at such time, as in the Gospel he carried whole herds of swine headlong into the Sea? Was not the Devil seen to rend and tear the bodies of men by him possessed, in an extraordinary and supernatural manner and sort, Mark the first, Luke 4. Math. 17. Mark the ninth? Was not the very voice of a Spirit heard and distinguished, when the devil in so fearful and marvelous manner cried out in the possessed, Math. 8. Mark. 5. Luke 8? Did not the people behold the miraculous force of the devil casting the possessed into the midst of them, Luke 4. verse 33, 34, 35? Did not the people hear and behold a foul Spirit crying aloud, and in an admirable power and manner coming out of the possessed, Mark 1.24, 25, 26, 27? All these were works supernatural of the devil, and manifest to outward sense; yet no mention, no suspicion, no reason of mention, or suspicion of a Witch or Sorcerer: wherein therefore the devil alone was sole Agent. But it may be objected, that these examples out of the holy Scriptures are recorded as things specially seen, or noted in some special ages and times, which aftertimes and other ages do not, or cannot afford.  
The contrary is manifest by the faithful histories and true reports of Ethnic writers, who living in distant ages, do not differ in the true consent and harmony of the same report, concerning the same things, as they have succeeded in their several ages. It is not incredible, but certain unto any common Reader, what diverse authors of approved faith and credit, in several ages have written: how the devil not only out of the bodies and several parts, 
Oracula e●ta sunt per ●denda pu●lae. Mornae● de verit. ●l cap. 23. 〈◊〉 Diodoro.  a part of the bodies of men have uttered words, and spoken with the voice of men, even as in the Gospel he did out of the possessed; but also out of trees, caves of earth, images & statues. The first is evident by the general report from one succeeding age unto another, concerning the Python's Pythonici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventriloqui, and the like. The second was never hid many hundreth of years, for many ages long before the birth of our blessed Saviour, as is apparent by the famous Oracle of Delphos, the Oak of Dedona, the Statue of Memnon. Petrus Gregorius Tholosanus, in his Syntagma iuris, reciteth this history concerning certain statues at Alexandria, that they did fall unto the ground suddenly, and with an audible voice declared the death of Mauricius the Emperor, even at the same moment and point of time when he was then slain at Rome.  
As the Devil doth show himself by voices and sounds in trees, caves, statues, and the like: so doth he in diverse other outward shapes and forms of other creatures.  
Thus he appeared unto Eva, and spoke unto her in the shape of a Serpent aforesaid. Of his appearance in diverse other forms likewise are many Testimonies. Neither do Philosophers differ or doubt herein. Aristotle in his Metaphysics hath these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, substances are called simple bodies, as water, earth, fire and the like, and things compounded thereof, as living creatures and spirits: which is so far forth to be understood of spirits, as they were in assumed shapes visible. Orpheus doth number six kinds of these visible devils or spirits. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, Spirits inhabiting the heavenly regions, Spirits ruling in the air, in the water, in the fire, in the earth, and under the earth. The Spirits in the Air Plato saith, are precedents of divination, of miracles, and of Chaldaike Magic. The Spirits in the earth, and under the earth are such as appear in the shape of Dogs, and Goats, and the like, moving men unto foul and unlawful lusts as janus' Jocobus Boissardus in his tractate de Magia & genijs doth testify. The same Author unto this purpose citeth Saint August. lib. 2. Super Genesi● ad literam, confirming that Spirits do use the help of Airy bodies or substances that they may appear unto men. Unto 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 unto Athen●dorus the Philosopher reported by Pliny, nor Brutus his Genius after the death of julius Caesar, appearing and speaking unto him, nor those representations, which in the shape of men appeared unto Lucius Domitius, returning toward Rome as Suetonius reporteth, adding for confirmation of truth in the History, that the apparition touching his beard, it instantly changed from the former perfect black unto a lively yellow, and thereupon he was afterward surnamed Oenobarbus. I will not farther cite ancient time● herein. Let us come unto later days and writers. It is reported by john de Serres the French Chronicler, that the late reno●med K. of France, Henry the 4. being in his hunting sports, a Devil or Spirit presented unto the King's ears and his whole company, a great cry of hounds, and winding of horns. The King commanded Count Soissons to go see who it was, wondering who durst interrupt his game. The Earl still issuing forward toward the noise, still heard it, but seemed nothing nearer unto it, though desiring to come nearest unto it. At length a big black man presented himself in the thickest of the bushes, and speaking unto the Earl some few words, suddenly vanished.  
There could be no deceit in so many ears and witnesses, nor can the objection of a mere imagination stand uncontrolled of the just reproof of want of wit and good manners, in doubt or denial of so fair and so well advised due testimonies.  
Master Fox, in the life of Martin Luther, doth relate the apparition and conference of the Devil with a young man; who upon contracts agreed between the Devil and himself, delivered unto the Devil his bond for conditioned performances.  
Speed in his Chronicle, and relation of the passage of many affairs, within the time of Henry the 4. doth make mention of the apparition of the Devil in the habit of a Minorite Friar at Danbury Church in Essex, with such thundering, lightning, tempests, and fireballs, that the ●le of the Church broke, and half the Chancel was carried away.  
I will not further recite infinite Histories and Reports, which may seem to depend upon the obscure or doubted credit of superstitious factions, or partial Authors, but of such only as by the common consent of times, and general voice of all Writers, exact credit and esteem.  
I● this kind what a multitude of Examples doth the whole current and stream of all Writers of all ages afford? Who almost that readeth any ancient classical Author, can avoid the common mention of feigned gods, 
* Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiscue in coelo, terra, & singulis mundi regionibus distributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiscue Daemons appellat, Latini his nominibus, & quibusdam officiis distinxerint.  and goddesses of the field, of the woods, of the mountains of houses, of deserts, of rivers, of springs, and the like, offering themselves unto 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 works ofttimes, sometimes pleasantly encountering people, sometimes menacing?  
Hereupon grew the multitude and variety of names given unto them, according to the several manners, shapes, gestures, and places which they used; as 
* Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiscue in coelo, terra, & singulis mundi regionibus distributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiscue Daemons appellat, Latini his nominibus, & quibusdam officiis distinxerint.  Fauni, Satyri, Nymphae, Empusa, Lemares. All Christians, who know God, his word, and truth, and thereby believe one only true God, must needs assure themselves that all these were evil Spirits, and Devils. 
* Vide Platonem in Epinomide de viribus & poteaatibus Heroum, quos Latini Lemures dixerunt De Geniis item diis & daemonibus promiscue in coelo, terra, & singulis mundi regionibus distributis vide in Politico. Vide Platonem. 4. de legibus. Quos ibi Plato promiscue Daemons appellat, Latini his nominibus, & quibusdam officiis distinxerint.  That such were, all times, ages, histories, and records of times with one universal consent confirm. That they were manifestly seen, known, and familiarly by the outward senses discerned and distinguished, cannot be denied, by the several descriptions of their manners, assumed shapes and gestures.  
And thus briefly avoiding the tediousness of the multitude of uncertain particular examples given by private men, I have by undoubted and uncontrolled references unto ages and successions of continued histories from one unto another manifested, how among the heathen, the Devil hath apparently offered himself unto the outward sense, without the association of a Witch or Sorcerer: Which was likewise before proved by instances out of the holy Scripture. In all these the Devil hath affected to 
* Fauni Syluani incubi Dufii Daemones fuere. August. De Ciuit Dei. Diabosus, Dei aemusus quo se fal●aci similitudine infin● vet in anim o● simplicium. Calvin. lib 1. Instit. cap. 8. Sect. 2.  counterfeit the apparitions of the blessed Angels of God unto his holy servants, thereby to make himself like or equal unto God in ignorant and unbelieving hearts.   

CHAP. VI Works done by the Devil, with respect unto Covenant with Man.  
IT now followeth to give examples of such supernatural works as are offered by the Devil, wherein man hath an interest and property by contract with the Devil; as also to show that these works are manifest in like manner unto the outward sense. Unto this proof out of holy Scripture, behold the Witch of Endor. Did not Saul contract with her, and she promise unto Saul to bring up Samuel unto him? Did not Saul see the vision raised by her, or at least speak thereto, and receive answer therefrom, 1. Sam. 28.8? were not then his eyes and ears (those two outward senses) certain witnesses of her Sorcery? Behold also the Sorcerers of Egypt. Did not Phaeraoh see and view with his eyes those great and mighty Sorceries, water turned into blood, rods into Serpents, Frogs caused to issue out upon the face of the earth?  
And as the holy Scripture doth afford us 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.  
Livy reporteth, in those ancient days of Rome, that the Roman Claudia, a vestal Virgin, did show herself in act, able alone with ease and facility to draw a mighty ship by a small line or girdle, which was in the weight and greatness unmoveable, against the force and power of many strong men, assisted by the strength of cattle accustomed to draw mighty and heavy burdens. That this was an act supernatural, and above, and beyond any natural virtue or force in her Nature, is madness to doubt. That in this supernatural act also, she had a property by her allowance and liking thereof, expressed by her voluntary action of undertaking and drawing; who can make doubt? The act was supernatural, and above her power and nature: her good will, allowance, and voluntary putting the act in practice, did prove her consent, if not contract, with that power and nature superior unto her own, which is undoubtedly, Sorcery, and Witchcraft. To this purpose, saith Bin●fieldiu●, Explicat. in praelud. 5. Requiritar in maleficio hominis libero voluntas quam Diabolus non potest cogere, sed persuadere tantum aut terrere. That is, in Witchcraft necessarily the will, or consent of man, must concur with the Devil's work, for the Devil cannot force, or compel the will of man, but persuadeth it only, or affrighteth it. And again he faith, that whosoever doth pretend to do those things, which are above the power, and reach of man, by any natural causes, which causes are allowed no such effects, either in nature, or in God's word, or by any ordinance of of his Church, that man doth closely, or tacitly invocate the Devil. Quoties (inquit) quis contendit illud fac●re, per causas naturales, quae nec virtute sua naturali, neque ex divina aut Ecclesiastica possunt illud facere, Tacitè in vocatur Daemon.  
Tuccia also a vestal Virgin, is reported by mumbling of a certain prayer, to keep water within a siue, or a riddle, as witnesseth not only Pliny, but even Tertullian.  

De divina. generibus. pag. 118.  Camerarius maketh mention of a man, who armed only with certain charms, would undertake to receive upon his body, without harm, bullets, or shot out of the fiery Cannon.  
He maketh also mention of another, who would undertake to lay his hand upon the mouth of the like instrument, even when the fire was already given, and thereby cause the flame appearing in the mouth thereof, together with the shot there, to stay.  
The like is reported by janus, jacobus, Boissardus, concerning a German Count in his book de Divinatione. It is related upon good record, that Decius Actius the Augur, was able to report unto Tar●inius the Roman King, the very particular which he intended, & prepared in his most secret designs. It is written of the Enthusiastes, or Prophetesses of Diana in Castab●la, a town of Cilicia, that they would walk usually, & voluntarily, with naked & bare feet, upon hot burning coals, without any hurt, or alteration by the fire. It is recorded concerning Pythagoras, that he would by certain secret words, compel a feeding Ox, Bullocke, or the like, immediately to stand still, and forbear his meat. Others report of him, that he would command wild beasts, and Birds, Bears, and Eagles, to come unto him, to grow tame, to follow him. It is credibly reported of the same Pythagoras, that he was at once by several parties seen, in the very same point of time, both in the City of Tharium, and the town 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, unto Ephesus, as some Histories report. That the power by which these things were done, was more than humane, no Reason can doubt. That also the voluntary accession of those men's disposing, or apting themselves unto these works, doth prove their consent, and by consent in consequence of reason, society 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 just occasion offered unto a question; namely, whether a Spirit or Devil can cause or bring to pass, that the same true body at once may be really in two distant places, as it seemeth by this history of Pythagoras.  
The answer hereto must needs in reason be negative; because it is impossible in nature, and in the ordinary unchangeable course of all things by God created, that one individual and continued substance, or entire thing should be wholly divided from itself, and yet be itself, or possibly be twice, or be in two places, and yet be but one and the self same thing.  
We must therefore rather here think that the devil is a juggler, presenting the lively shape and portraiture of Pythagoras in one place, and thereto haply by his supernatural power, adding a counterfeit livelihood of speech and gesture, while the true substance is certainly and truly seen in another place. That these like practices are usual with the devil, is apparent in many other kinds beside. Did he not undertake, Math. 4. verse 8. unto wisdom itself but blessed Saviour, to show unto him all the Kingdoms of the earth, a thing so far out of his reach and compass, but only by a lying and juggling vision? If this he doth unto the Son of God, how shall the silly sons of sinful men escape? It is written by some Authors, that the devil hath persuaded some foolish Sorcerers and Witches, that he hath changed their bodies and substances, into Carts, Asses, Birds, and other creatures, which 
* Transfor mationes cattos aut pos pharstice et pe● praestigias et non realiter fiunt. August. de Civit. Dei cap. 18.  really and indeed without illusion (if it be not presumption to reason with the Devil) is impossible unto him to do. For there can be no real or true matamorphosing of one substance or nature into another, but either by creation or generation. The one is the sole immediate hand of God, communicable to no creature (because there cannot be two Creators) the other is natural the fingerwork and power of God in nature, and proper to the nature of living animate creatures, not to Angels or Spirits.  
Again, creation is the work 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 equal, no second, no other. The Devil than cannot create. That likewise he cannot cause these transmutations by generation, is as plain and evident, because a true and real generation hath many precedent 
* Generate non est nil● tempore id apparata ●teria per ar● cessionem, mutationis quam Gr● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recentiore Ciceronian maluerunt commutationem. Sca● de subt. ex● cit. 6. sect.  alterations, and by little and little in space of time groweth unto the perfection of that kind, unto which it doth tend or is begotten; but these seeming transmutations by the Devil of the substances of Men into Cactes, and the like, are swift and sudden, in a moment, and without preparation: and therefore are no true, but seeming and juggling transmutations.  
Here ●ay be again objected, that the Devil is able to work above the power of Nature; and therefore beside and above the natural course of generation, he is able to make these real transmutations. It is answered, though the devil indeed, as a Spirit, may do, and doth many things above and beyond the course of some particular natures: yet doth he not, nor is able to rule or command over general Nature, or infringe or alter her inviolable decrees in the perpetual and never-interrupted order of all generations; neither is he generally. Master of universal Nature, but Nature Master and Commander of him. For Nature is nothing else but the ordinary 
Natura est den●ia Dei ●estas. ●alig.  power of God in all things created, among which the Devil being a creature, is contained, and therefore subject to that universal power.  
For this cause, although above the power of our particular nature, the Devil as a Spirit doth many things, which in respect of our nature, are supernatural; yet in respect of the power of Nature in universal, they are but natural unto himself and other Spirits, who also are a kind of creature contained within the general nature of things created: Opposite therefore, contraries, against or above the general 
* Natura est ●iuersalis, est ●rticularis.  power of Nature, he can do nothing. Therefore, to conclude this point, he cannot be able to command or compass any generation above the power of Nature, whose power is more universal and greater than his. We will then hence conclude, that above and beyond the universal Nature and course of all generation, he cannot make a true transmutation of the substance of any one creature into another.  
It was before proved, that it is impossible for him to do it by creation. It is here manifest, that he cannot do it by any course of true generation. There can be no real transmutation of one substance into another, without either a creation or generation. We will therefore conclude with the saying of Saint Augustine de Civitate Dei, lib. 18. cap. 18. Nec sane Daemones naturas creant, sed specie tenus, quae à De● cr●ata sunt, commutant, ut videantur esse quae non sunt: that is, devils cannot create any nature or substance, but in juggling show or seeming only, whereby with false shadows and outward induced shapes covering those things which are created of God, by these commutations they cause them to seem that which they are not indeed.  
Concerning other manifest jugglings and illusions of the Devil, diverse authors have given diverse examples, but that which above all the rest doth most palpably detect him herein, is a history related by joannes Baptista Porta in his second book De Magia naturali. He there witnesseth, that upon the Devil's suggestion, a Witch believed firmly, and persuaded herself, that all the night she had rid in the air, over diverse great Mountains, and met inconventicles of other Sorceresses; when the same night the mentioned Author himself, with others, had watched and seen her, all that imagined time of her transvection in the air, to be within her chamber profoundly sleeping; yea, had smitten her, made her flesh blue with strokes, and could not a wake her, nor persuade her afterward, when she was a waked that they had so used her, or at all had either seen or beheld her. Thus prevalent was the juggling power of the Devil.  
S. Austin de Civitate Dei, lib. 18. doth deliver an History concerning the father of one Praestantius, who lying in a deep trance so profoundly that no means could awake him, did dream (as when he awaked he did report) that he was transformed into an Ass, and carried bags or burdens of come into a camp of Soldiers. At the same time, in the same manner, such a like Ass as he in dream imagined himself did bring such burdens into the same camp.  
From these examples may be justly drawn a plain demonstration of the Devil's palpable juggling and illusion, which also may serve for confirmation, together with the reasons before annexed unto my former answer, concerning the Devil's seeming, or deceitful presentation of the real body of Pythagoras in two distant places at once, in the same point of time. And from all these conjoined and conferred, may be truly inferred and collected, that the Devil as he doth many supernatural works really, so he doth many other by illusion and beguiling the imagination.  
These his jugglings notwithstanding are things also supernatural, and tricks only possible to Spirits and impossible to man. For it is impossible to man to frame so lively a seeming presence of man in one place, that it shall not be discerned otherwise then the very same true presence & real substance which is really in another place, as also to fasten such dreams as were before mentioned, upon men, and according to those dreams to cause the things dreamt, by the witness and testimony of other beholders, to be brought to pass in so lively likeness and similitude, as cannot be discerned and discovered otherwise then the very same that they were in dream likewise believed.  
From hence it doth also follow very necessarily, that what man soever shall undertake these supernatural jugglings, which are only possible in the power of Spirits, & of the Devil alone, is thereby as truly convinced to be a Witch or Sorcerer, as he that undertaketh any of the former real supernatural works, or any other of the like kind, because they are both and all alike proper only to the devil, and wherein man can have no property or power but by and through him. Let us now then again return unto the Devil's real supernatural performances and works, unto Sorcerers, from whence by the way of answer unto the former doubt, concerning Pythagoras his supposed realty of being at once in two places, we have hitherto only digressed.  
It is written as a thing usual unto many famous Magicians, Sorcerers and Witches, unto the view and sight of some admitted spectators, to raise resemblances of the dead, which seemeth a thing undoubted by the Witch of Endor, raising Samuel the Prophet unto Saul the King before mentioned.  
In this kind those famous and renowned Witches Medea and Circe in old and ancient times are reported to excel. Hence among the Heathen had Necromancy the reason of the name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is divination by calling up, or raising the dead.  
Later times have not been behind former times in the record of the like: but to add reason to enforce the truth of report herein; I will answer an objection which may be made. Whether in these apparitions there be only illusion and imagination; or some thing truly and really visible unto the outward sense.  
As touching the real raising of the dead, it is impossible unto the limited power of the Devil, either in the substance of body or soul, to reduce or bring the dead back into this world, or life, or sense again; because in death, by the unchangeable, and unalterable decree of God in his holy Writ, the body returneth into dust from whence it came, and the Soul to God who gave it.  
Notwithstanding, since the outward shape and figure, and proportion of any substance, and not the substance itself, or creature, is the true and natural object of the eye, according to the Philosopher, who truly saith, Res non videntur, sed rerum species; that is, the substances or things themselves are not offered, nor come unto the sight, but only their shape, and outward figure, as also for that common sense and experience do teach us, that it is a thing absurd, and impossible, that all those bodies and substances, which in infinite number we daily see, and behold really and materially in their corporal 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 Devil in these supposed apparitions of the bodies and substances of dead men, may present true, real, and natural objects, certain and assured unto the eye and sight, if he can only present thereto the outward lively portraitures, and shapes of the substances or bodies, though the bodies themselves be away. That the Devil can do this, is no doubt. For if man by Art can usually divide the outward shapes, and figures of creatures and substances, from the substances and creatures themselves (as is apparent by the looking glass) and the cunning Painter can in another borrowed substance, separated from their true, right and proper substance, represent perfectly the true and lively shape of men, & other creatures, even when they are not only absent, and removed in far distant places, but when ofttimes they have many years been swallowed of the grave; why should it be thought impossible unto the Devil (who certainly is more than exquisite Apelles excellent) to offer and present unto the eye likewise any true shape whatsoever?  
If he can offer the true shape (as is not to be doubted) he doth offer a true and perfect object; and therefore that which is truly and certainly manifest to sense, although speech and the motion thereof, without another visible body to sustain it (being impossible unto shapes and portraitures drawn by men) be things supernatural, and truly spiritual, which do therefore make it a work proper unto the Devil.  
And thus it is apparent, that the supposed apparitions which the Devil doth offer of dead men, may be esteemed and reckoned among such supernatural works of devils and Sorcerers, as manifestly are brought to outward sense.  
Now let us turn to view some other kinds of the same works of the same Authors.  
It is reported by some Writers of worthy credit, that the bodies of Sorcerers & Witches have been really carried, and locally removed from on place into another by the devil.  
And of later times (as Bartholomaeus de Spina doth witness) the inquisitions have condemned unto perpetual prison, and their detained Witches, who by their own confession, and others proof, have by the Devil been transported into so far distant places, in few hours, that afterward it hath been a travel of many days, by their own natural power to return again from whence they were manifestly by the devil carried.  
It is a thing likewise written and vulgarly received, that Witches are ofttimes seen bodily to haunt places, fields, houses, graves, and sepulchres, in an unusual and miraculous manner and wondered fashion. These things, and infinite more, whether true or no, cannot be known, but to him that doth himself behold, and can from his own sight avouch them really true, and not imaginary. To perform some manner of asportation, and local translation of the bodies of Witches and Sorcerers, it seemeth in reason a thing whereunto the Devil is not unable.  
First, for that it appeareth within the power of a Spirit, by the history of the Prophet Habacuc, whom the Angel carried by the hair of the head, out of judea into Babylon. The natural faculties and properties of a Spirit, given in their creation, and by their essential forms united unto them, the Devil doth participate with all other Spirits whatsoever, though in his fall from heaven, he lost their true happiness and perfect fruition in the face and favour of God his Creator.  
Secondly, for that there are undoubted examples in holy Scripture, of the devil's power in the local translation, not only of bodies inanimate: as fire, winds, tempests, houses (as is apparent in the history of job) and of animate bodies also, or bodies of brute creatures (as is evident in the herds of swine which he carried headlong into the Sea) but likewise of the bodies of men, as is clear in the Gospel, where it is said, that the Devil did cast the bodies of the possessed into the midst of the people. If the Devil could cast, or carry their bodies the distance there expressed (whatsoever or how little so ever it was) it doth manifestly prove his power, in the local motion of men's bodies, although the full extent of his power therein be not necessarily thence collected.  
Concerning the taking the body of our Saviour, and setting it upon a pinnacle of the Temple, I will not urge, but do conclude upon my former reasons sufficiently and necessarily, that the Devil, where God himself doth not countermand, or prohibit him, hath power to dispose and transport our natural bodies. I will not cite a multitude of Authors herein, and from them borrow needless examples. As some may be true, so I do not believe all, and very few I wish trusted, where the prose doth not manifestly exceed all exception.  
I conclude, that it is possible, that sometimes the supernatural power of the Devil in this kind, as in other before mentioned, may appear unto outward sense manifest, and the Witch or Sorcerer be found a voluntary with him. And as is said of this kind, so may be said of many more besides those before mentioned.  

Charmers.  Concerning the manifest supernatural works done by Charmers, who is ignorant? To omit the histories of Medea and Circe those old famous Hags, who were seen by charms immediately to cause grain to wither upon the ground; the current of waters to stand still; the stream to run back against the course, tempests, rain, thunder, winds to rise and fall at their word and command, for an assured testimony of the true and real harms, which Charmers manifestly unto outward view and sense did unto the ancient world, is as yet extant so many hundreths of years, the Law of the twelve Roman Tables, wherein was a Decree and Statute made to prevent and restrain the manifest wrongs and injuries of Charmers. Alienas Segetes ne incantato, saith the Law, Alienas Segetes in-cantando ne pellexeris, that is, Let no man charm his neighbour's grain. Let no man by charms and incantations carry away or transport another's grain. There are many other true reports and records of other wonderful works and supernatural feats, all alike offered unto the outward sense: There inumeration or citation is not further needful. It is sufficient whatsoever or how many soever they be, that they are works supernatural, that they are manifest to sense, that they are of the Devil, and that the Witch or Sorcerer doth manifest his guilt therein, by voluntary presenting himself therein, by manifest undertaking any part or office in the performance or by promising, and according to promise causing to come to pass. The reason is infallible. He that doth undertake voluntarily, doth present himself and doth promise and according to promise, cause to be performed that which is in another's power, and impossible unto himself, doth thereby necessarily and unanswerably prove himself to have an interest, a power, a contract with that other, which for any may to have with the Devil, is society with Devils, which is Witchcraft and Sorcery.  
And thus hath been declared, how the supernatural works of the Devil and Sorcerers may be manifest to the outward sense, and the true testimony thereof.  
An objection here may be made, that many of the former works may seem manifest to the sense, which indeed and truth are deceits of the imagination and illusion, and therefore there can be no such certainty unto the outward sense. It is truly 
* Things i● agined and fancied, easi● discerned from those things whic● are real and true objects of the sense.  answered, He that wanteth so much true judgement, as to distinguish when he doth see a certain true object offered unto his sight from without, and when he is encountered only with a resemblance thereof from within his fancy and imagination, is diseased in body or mind, or both, and therefore is no competent judge or witness in these or any other weighty affairs. For that is in health of body, and in the outward organs and instruments of sense, and sound in his reason, judgement, and understanding, though sometime the fog and mist of deceived sense, or fancy, overshadow the brightness of true and undeceived reason for a short time in him yet it cannot so perpetually eclipse it, but it will recover his light and true splendour again, and truth will shine more excellently in the end out of that darkness. This is very lively seen in the example of S. Peter. Acts 12. verse 10.12. who at first did think he had only seen the Angel which God sent unto him to deliver him out of bonds, in a dream or vision: but when afterward he was come to himself, and his true sense and reason, he then perfectly discerned and knew that he was rea●y delivered out of prison by an Angel of God.  
If men could not certainly discern between that which they do really see, and that they falsely imagine in visions, dreams and fancy, than were the life of man most miserable, there could be no certainty of truth, no excelling in knowledge or understanding. All men should be a like unable to distinguish, whether we live in dreams only, or in wakeful deed. But the certain knowledge which God hath given unto mankind in so infinite kinds and measures, doth prove the eminence of reason and understanding above the entanglements and depression of sense and fancy.  
There remaineth as yet another doubt, which is, how those things which before were mentioned to be spiritual and supernatural can be subject in reason unto outward sense or be known thereby, howsoever by the former examples, it doth so seem. It is true that a Spirit and a Spiritual work simply in itself in the own nature and substance, cannot be seen by any bodily eyes, or be deprehended by any outward sense.  
Notwithstanding, as they do mix themselves with bodily * substances, 
Spiritus in●pori & à ●sibus nori● remoti peribus con●icui. ●ernel l. 1. de ●b. Ret. cause. ●ap. 11.  which are subject to sense, by accident Spirits, and spiritual operations, are certainly tried and discovered even unto sense. For how is it possible that a Spirit should mix itself in corporal things, but the discrepant nature thereof, and mighty difference, must produce and beget some great apparent alteration, which alteration being beyond the wont nature of the one, doth prove another superior nature in the other? For illustration hereof, let us borrow an instance from one of the forenamed manifest Sorceries. Water is turned into blood by a Spiritual power. The eye doth manifestly see the water, and as apparently after see the blood, and is a true and undeceived witness of both. Reason and common sense do know the transmutation to proceed from an invisible power, which appearing in visible bodies, is by them apart seen, and doth detect an invisible Author, because an immediate effect manifested to sense, doth necessarily in nature prove the immediate cause, though hidden and unknown to sense. That invisible and spiritual things may, by those things which are visible and bodily, be conceived and discerned, the holy Scripture doth witness in these words of Saint Paul, Rom. 1.20 The invisible things of God (saith he) are seen by the visible things, or by his works in the creation of the world, which are visible.  
It may be here demanded, since it is the property of the Devil, in his seeming miraculous contrivements and actions (though a limited and finite object creature of God) yet to endeavour to counterfeit and imitate the most high and mightiest works of wonder of the infinite Creator, thereby to magnify, deify, and equal himself unto God in unbelieving and seduced hearts: Since, I say, this is his property, how shall the frail understanding and capacity of man distinguish the marvels of the devil, so lively resembled thereto, from the true miracles, and truly miraculous works of God, that thereby with more facility, and less confusion, industrious minds may discover the proper works and acts of the Devil, and his associates, Enchanters, Witches, and Sorcerers? First, the true miracles of God being transcendent above all created power, and the immediate effects only of a creating virtue, Almighty God for his sole good will and pleasure doth usually and ever dispense by the hands and through the administration of holy men, Prophets and Apostles manifestly called of God. Secondly, the end and scope of God's miracles, directly and mainly aim and are bend at the glory of God, and the benefit of his people, not unto any private end, any particular vain end, tending to satisfaction of private lusts and curiosity.  
For this cause the holy Apostles used the gift of miracles not unto any other ends, then unto the confirmation of that holy Gospel, which they preached and published from God, neither did they therein ascribe aught unto their own praise or glory, but solely unto the praise and glory of God, and the good of his Church.  
That this was their true end, and aught to be the scope and end of all that receive the power of miracles from God, Saint Paul doth witness and teach, 1. Cor. chap. 12. verse 4, 5, 6, 7. Now there are (saith he) diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord: and there are diversities of operations, but God is the same which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal.  
It is from hence manifest, that if any miracles proceed from God as Author, they are dispensed by men, sanctified by God, and who can and are able to prove and justify their warrant from God: as also that these men of God do solely profess and bend them unto the glory of God, and the weal of his Church. This then is the square and infallible rule by which all miracles do stand or fall, and are approved either to be of God, or convinced to be of Devils.  
Let us then conclude this point, with that excellent and divine saying of Theophilact, upon the 9 chap. of S. Luke. Praedicatio miraculis & miracula praedicatione sanciuntur. Multi enim saepe miracula ediderunt per Daemons, sed ecrum doctrina non erat sana, quamobrem earum miracula non extiterunt a Deo. That is, the word of God doth establish and confirm the truth of miracles, and miracles ratify and confirm the authority and truth of the word. For many have done miracles by the power of the Devil, but their doctrine was corrupt and not found; and therefore their miracles were not of God. Wheresoever therefore miracles or supernatural works shall dare to show their heads, not contained within those limits or compass, that is neither proved immediately from God himself, nor mediately by him revealed in his writ & word of truth, they are justly to be suspected to issue from the enemies of God; the Devil, and evil Spirits, and therefore their Authors ought to be accountant therein unto justice, and all religious Ministers and servants of God and justice, in the most strict and severe extent of Law. And thus much concerning the manifestation of the supernatural works of Witches and Sorcerers, unto or through the outward Sense.   

CHAP. VII. The works of the Devil or Witches manifest to Reason, or consequence of Reason, and how detected.  
ALl doubts being cleared, it hath undoubtedly appeared how supernatural and spiritual works are apparent to sense. It now followeth to declare, how likewise they are evident to Reason, or necessary to consequence of Reason.  
Those things are said to be proper objects of Reason and understanding: which, being remote from the immediate view or notice of the outward senses, are grounded upon universal and intellectual known positions, propositions, and certain undoubted general notions, by necessary collections, or raciocinations. That we may build the foundation of this our Reason or Raciocination upon the infallible truth of God's holy Word which shall never be shaken: let us for the detection of Witches and Sorcerers, by reason, and consequence of reason, syllogise directly and immediately from God himself.  
Thus saith Almighty God, Isaiah chap. 8. verse. 19 And when they shall say unto you, Inquire of those that have a Spirit of Divination, and at the Soothsayers, which murmur and whisper, should not a people inquire of their God? Under this interrogative (should not a people inquire of their God?) is understood this affirmative; A people should inquire of no other Spirit, but of their God alone.  
From this holy text and writ, reason doth assume and collect necessarily, and truly.  
First, that many things are hidden from the knowledge of man, which are revealed unto the science and knowledge of Spirits. Otherwise neither would man ask or inquire of Spirits (as hath been usual in all ages) neither should God have occasion here to forbid the enquiring at Spirits. That the ignorance also of man in things known to Spirits, is the true, first and original motive or reason for enquiring at Spirits, is very plain by the words of King Saul, 1. Sam. 28.15. God is departed from me (saith he) unto the vision of Samuel, raised by the Devil, and answereth me no more, neither by Prophets, neither by dreams: therefore have I called thee, that thou mayst tell me what I should do.  
Here is a manifest grant of knowledge in Spirits above men. Secondly, reason doth hence collect, that all Spirits that do suffer themselves to be enquired at, are evil Spirits, and therefore Devils; because Almighty God hath here expressly forbidden the enquiring at any other Spirit beside himself: and therefore good and holy Spirits will not, nor 
* Angeli boni non possunt peccare, Pet. Lomb. d. 7. l. 2. This doth condemn that white Magic or Theourgia which is supposed or pretended conference with good Spirits.  can not disobey the commandment of God, nor countenance or assist men in so doing. Thirdly, reason doth necessarily hence conclude, that such men as are enquired at for revelations of things hidden from the skill and possibility of knowledge in man, are Sorcerers, Witches, and Soothsayers, 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 just; for that to promise those things, or to undertake those things which are out of their own knowledge, and solely and properly in the knowledge of Spirits and Devils, doth manifestly prove in the performance, their interest, society, and contract with Spirits and Devils, which is Sorcery and Witchcraft.  
It may be here objected, that there are some men who affect to be resorted unto, and to be enquired at in things supposed hidden from the knowledge of man, and to be reputed able unto such Revelations, though haply they practise to deceive, under the colour of pretence, of such ability.  
It is justly hereto answered, that this their presumption ought to be severely enquired into, whether it do taste of aught that is diabolical, of the Devil, or supernatural: and if nothing so do, yet in this Grand cause of God himself, the religious jealousy of the prudent Magistrate, aught to punish their presumption, which dare affect to undertake the name or note of a sin, so odious and abominable unto Almighty God. Let us for better impression, again repeat 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 do reveal such knowledge unto man, are Devils.  
Thirdly, that men which do practise to be enquired at for such supposed Revelations, ought not only to be justly suspected, and inquired into, but that if they be found therewithal, to know and reveal those things, which are indeed and really above and beyond the knowledge of man, and are properly and only in the power of Spirits; that then this doth infallibly prove their interest power, and society with Devils, which is certain and assured Sorcery and Witchcraft.  
And thus hath reason drawn a demonstration out of the book of God, of a certain Witch, and manifest Sorcerer. Let us now exercise ourselves in the consideration, examination, and trial of some particulars herein.  
It is said of Apollonius, that he foretold the day, the hour of the day, the moment of the hour; wherein Coccius Nerra the Emperor should die, long before the time and being in far distant places removed from him. It is reported of the same Apollonius, that being consulted by one who for that purpose came unto him, how he might grow rich, Apollonius appointed him to buy a certain field or ground, and to be careful in tilling and ploughing 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 known unto Titus Vespasian, the time and manner of his death, enquiring it at his hands. These things with many other the like janus jacobus Boissardus, relateth in the life of Apollonius.  
Who hath not heard of the name and mention of that famous and renowned British Wizard Merlin, and of his high and great esteem among Princes for his prophecies? Unto his foresight and predictions, from many foregoing ages, the successes and events of diverse Prince's affairs, in their several reigns, have been usually by diverse times and histories referred.  
For this cause Master Camden, in the description of Caermarden-shire, doth term him the Tages of the Britan's.  
Speed in his tractate of the ancient Inhabitants of great Britain; as also of the life of Aurelius, Ambrose, and of the reign of King John, and of Henry the fourth, doth out of Malmesbury, and others, recite diverse accidents and events, in several succeeding ages, unto his oraculous and miraculous illuminations, ascribed to have been fores●ene, foretold, and known.  
If there be truth in those Oracles, and ancient foreseeing Revelations, they do necessarily infer the assistance of a power, far superior unto all the power of man. Therefore whosoever doth find them true, must conclude their Author a Witch or Sorcerer. Neither hath the general reception, or opinion of Authors, been herefrom different, who have published him the son of an Incubus, or the son of a Witch, begotten by the Devil. As it is said of this ancient time-noted, and age-viewed Sorcerer; so may be testified of many other.  
What shall we judge of that infamous woman, among the French, called joan of Arc, by others joan Pucell de Dieu? john de Serres, the French Historian, doth report that she had many miraculous Revelations, whereof the King (than Charles the seaventh) and all his Army and men of war, were open wondering witnesses, and in those revelations for the most part, there was found no less wondrous truth, then true wonder, as saith Serres, although some others have judged her an Impostoress only. By her sole encouragement, and stout assurance of success, built upon miraculous revelations, the French prosperously encountered the victorious English in France, at several times, and against all humane reason, recovered their in reason-unrecoverable, and most desperate standing, even near unto the pit of utter downfall, with more than unspeakable amazement and terror, unto the suddenly confounded English.  
Notwithstanding, at length she was taken prisoner by the English, executed and burnt for her Witchcraft. What shall we say or judge of other the like Authors, and broachers of supernatural revelations, and predictions in other times? The forementioned Historian reporteth, that a Wizard foretold Duke Byron of his death, and that he should dye by the back blow of a Burguignon, who afterward proved his Executioner, being that Country man.  
Melancton out of Carion doth recite the mention of a woman, of the order of the Druids among the Tungri, who foretold Dioclesian that he should be Emperor of Rome, when he had first killed a Boar, which proved afterward one Aper, than an Usurper, which in the Latin tongue signifieth a Boar.  
Suetonius writeth of a Divinour, who long before was able to make known the death, and the manner of the death, and murder of julius Caesar.  
Philippe de Commines, in his 8. book, chap. 19 doth make mention of one Friar Hierome, and of his many admirable revelations and predictions, concerning the affairs of the King of France, which as from Friars own mouth, he himself did oft hear, so with his own eyes he did witness and behold their issue true. It was disputed, whether in these transcendent revelations the Friar were a 
Some Au●ors do ●rite, that ●is man was ● holy man, ●d a man of ●od. If it ●ay he pro●d, that he ●ceiued ●ose his re●lations frō●od. I do ●scribe. If cannot be hooved, that ●e did re●ue them ●m God, ●is most stain, that ●y were of ● Devil, ●ce in super●urall reue●ions there ● be no o●r medium. Speede.  man of God or no, and it is doubtfully there concluded.  
In these like revelations and prophecies, reason cannot deny, but must acknowledge the manifest impression and stamp, of more than humane Science or demonstration. If we desire or affect more specially to view what our own Histories at home afford: who can deny him a Wizard, or Witch, who as Master Speed and others testify, in the reign of Richard the Usurper foretold, that upon the same stone where he dash his spur, riding toward Bosworth field, he should dash his head in his return: which proved accordingly true, when being slain in battle, he was carried naked out of the field, and his head hanging low by the horse side behind his bearer, did smite upon the same stone in repassage, where before in passage he had strooken his heel and spur.  
What can be deemed less of the Author of that prophecy in Edward the fourth; that is, that 
Some Au●ors do ●rite, that ●is man was ● holy man, ●d a man of ●od. If it ●ay he pro●d, that he ●ceiued ●ose his re●lations frō●od. I do ●scribe. If cannot be hooved, that ●e did re●ue them ●m God, ●is most stain, that ●y were of ● Devil, ●ce in super●urall reue●ions there ● be no o●r medium. Speede.  G. should murder King Edward's heirs, which G. understood of the Duke of Gloucester, was too true.  
How can he likewise escape the just suspicion of the same foul crime, from whom originally or first was derived that prophecy or prediction in Henry the fifth, concerning his son, as yet then unborn, videlicet, that what Henry of Monmouth should win (which was Henry the fifth) Henry of Windsor should lose (which was Henry the sixth and his son) as it after came truly to pass? These things as I said before, do necessarily infer a power far superior, unto the power of man, and therefore prove their voluntary undertakers Witches, or Sorcerers. This doth Binsfeldius in his Tract, de Malef. confessionis, confidently affirm in these words, Referri non possunt ad causas naturales, sed ad Daemonas hi effectus, nempe response dare de occultis ferri, per verem, per loca remotissima. That is, these things can have no relation unto natural causes, namely, to give answer unto things hidden from man, to fly in the air, and the like, but are to be attributed unto the power of the Devil, or Devils.  
But here may be objected, that since it is said by God himself, that no man ought to ask of any other Spirit, but of God alone, things hidden and unrevealed to men, Isa. 8. verse 19 before alleged; and since for that cause it is not to be doubted, that many things may be revealed by God unto men, for this cause and reason (I say) it may be deemed and objected, that some of the former revelations and prophecies may be free from the imputation of Witchcraft, and Sorcery.  
It is unanswerably answered to this objection: First, that all the revelations and prophecies which are of God, are ever published by Prophets, & men of God, immediately called by God himself, unto those functions and places. Secondly, those vessels, and servants of God, which are the publishers of God's revelations or prophecies, do ever avouch, and openly profess God himself, to be Author thereof, from whom they only claim, and openly proclaim their immediate, and express 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 revelation of jesus Christ, and the like. Thirdly, the revelations and prophecies, which are thus derived and sent from God, carry in themselves some manifest stamp of their authority, and power from God, in some fruits or effects correspondent, and answerable to the nature, will, and pleasure of God, and are directly and originally bend, and intended unto the glory of God, and the public weal, and good of his Church, and people.  
By these notes, and infallible marks of Gods holy prophecies and revelations, may be evidently discerned a clear difference, and distinction thereof from devilish predictions, and Sorcerous Prognostications, which therefore cannot shroud, or hide themselves under colour or pretence thereof, being duly and rightly expended.  
It may be yet further objected, that some learned and truly religious servants of God (though no public Ministers, of Prophetical functions or callings) have had sometimes their special revelations of some particular things, in which it were not only manifestly injurious, but plainly & extremely ridiculous to account them Witches. It is true, and cannot be denied, that Almighty God sometimes, by dreams, sometimes by secret prodigies, doth admonish some his private servants, good and holy men, of some things to come, for their own private and retired reformation, information or better preparation; not for profane or trifling ends, or uses, but that any prophecies or revelations, can be of God, that are obscurely whispered, or cast abroad for such uses, by any unwarranted or profane Authors, without any manifest warrant, Commission or authority from God, in the upright judgement of all men, that truly worship and fear the true God, the God of hosts, is much irreligion, and profane credulity to avouch, or affirm. Nay, it is altogether contrary and contradictory, and therefore impossible to God his miraculous revelations, visions and prophecies, ordinarily, or commonly to serve, or wait upon the ordinary ends, or uses of private men, since all true miracles, and miraculous revelations are ever in their proper nature, and true end, solely attendant upon God his immediate command and Word, unto his extraordinary works. To make it therefore ordinary, or a thing common, or of customary practice, to foretell or give prediction of things to come, must necessarily proceed from the Devil, since the gift of true prophecy, and the Spirit of true revelation, is not subjected to the common or usual intentions of men; neither can profit or commodity, or sale be made thereof by men at their pleasure, as is not unwonted with all the disciples of Simon Magus, Sorcerers and Witches, in their markets and fairs made of their prophecies and revelations.  
If then these whispered revelations cannot be of God, then are they necessarily of the Devil. If they proceed from the Devil, then by an inevitable conclusion, those men are his instruments or organs, by whom or through whom they originally flow, or are derived unto men and published. It may be yet further objected, that in men possessed by the Devil, as were those●men in the Gospel, whose bodies the Devil did really rend and tear (in whom he did roar and cry out) whom he cast into the midst of the people. It may be (I say) objected, that in those possessed and the like, there may be revealed many things hidden from men, without the imputation or just opinion of Witchcraft or Sorcery in them.  
That this may be, is manifest in the Gospel, where the Devil in the possessed uttered words of knowledge then hidden from men, but by extraordinary revelation, when he acknowledged our Saviour to be jesus the Son of the living God. This could not in any possibility of man's reason be known unto the possessed, because it was then but in part revealed unto the Disciples themselves, who were as yet but learners themselves and Scholars of that Divinity; neither had the natural man, or the world as yet so much as tasted, or savoured any notice thereof.  
The like may be objected concerning those that are obsessed. I call them obsessed, in whose bodies outwardly appearing no extraordinary signs or tokens of the Devil's corporal presidence, or 
* Master Perkins in his discourse of Witchcraft chap. 3. pag. 122. doth divide likewise Witches unto such within whom the Devil is not inwardly, but from without doth inspire them and within whom he is, as was the Pythonisse at Phillippi, Acts 16.16.  residence in them (as was in the possessed manifest) yet are their minds, understanding, wills, and reason palpably observed to be besieged, captived and enchanted, by an extraordinary and more than natural, or rather an infernal invasion of the Devil's illusions, for the magnifying and advancing whereof, the Devil doth ofttimes mix and temper them with some rare and wonderful revelations, by or through the obsessed delivered.  
From these objections both concerning the possessed, and also the obsessed, doth issue a necessary sequel, that prophecies and revelations are not always inseparable testimonies of a Witch.  
It is truly hereto answered, that solely and simply revelations are not sufficient evidences, or convictions of a Witch, or Sorcerer, but with difference and distinction.  
Supernatural revelations vnrequiredly transfused and transferred by the Devil, do not prove the persons in whom they are found, to be their own free or desirous Agents in consent therein, but rather properly and truly the Devil's Patients, and therefore it cannot be their guilt, but his intrusion, usurpation, and insidiation: but supernatural revelations, in which any man shall knowingly, and delibrately consult with, or inquire at a known Spirit, and enjoying the free liberty of his will, not depraved or corrupted by illusions or diseases, shall with consent or allowance thereof entertain, commerce conference or assistance of Spirits unto that purpose: such revelations (I say) wheresoever truly and duly detected, do demonstratively and infallibly point on a Witch or Sorcerer, by what way soever he do practise with the Devil, whether by conjuration, spells, or other Magic rites, or by vulgar trading with him, by familiar speech and express contract, as is most usual with vulgar and unlearned Witches. It is not the different manner of contracting, or covenanting with the Devil, that maketh a new or a different species of a Witch, for by what name soever, in what manner soever, any man doth contract with the Devil, he is a Witch or Sorcerer, saith Binsfeldius, and invocateth the Devil.  
Although therefore the possessed, or obsessed, are justly acquit in their revelations and prophecies, because transmitted or sent vnrequired, and unknowingly unto them, yet cannot the Witch or Sorcerer be any thing at all advantaged, or cleared in his revelations, which are ever detected to be both by him affected (as is proved by his mercenary sale thereof) and also are forethought and premeditate, as is evident by his promised and covenanted undertaking thereof, according to conditions or agreement.  
That we may make this point yet more clear, let us yet farther examine, and consider what Witchcraft is. These are the express words of Binsfeldius a Papist Divine, 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, unto Witchcraft three things necessarily concur: first God permitting: secondly the Devil working: thirdly, man thereto consenting or yielding his freewill. Unto the very same purpose, saith a learned Protestant Divine our countryman, Perkins in his description of Witchcraft, including the work or assistance of the Devil, the permission of God, and a wicked art freely practised by man, and chap. 5. of his discourse of Witchcraft, he pronounceth also him a Witch, whosoever wittingly or willingly consenteth to use the aid or assistance of the Devil, in the working of wonders above the ordinary course of nature. I name these two Divines only, because in this particular they seem to me to have best satisfied, and by the common consent both of Papist, and Protestant Divines, the truth doth more uncontroversedly appear Catholic and firm, most other learned men that I have seen on both parts, having generally or for the most part comparatively been defective. Scaliger in his book de Sabtilitate, consenteth with them both, exercit. 347. where speaking of the impossibility, of one man hurting another merely by bare words, he hath these words.  
There is a greater power than words saith he, namely, the Devil doth the mischief upon the uttering of such words; and the foolish sottish man, that pronounceth or uttereth them, supposeth that by virtue of his words it is done. Ipse igitur agit Daemon (inquit) stultus & vecors putat suis se verbis agere; unto the same effect are the words of S. Augustine, by Magic Art saith he, miracles and things above nature are brought to pass, Miracula Magicis artibus fiunt. lib. 3. de Trinitate. The word Magic doth insinuate, or employ, or include both a Devil, and a supernatural effect or miracle, as in the former words of Scaliger, also the supernatural effect and consequent of mumbling, argued a power in them above the power of a mere voice, or speech, which therefore saith Scaliger, was the Devil. In both likewise, the will and consent of man was apparent. In the first, where S. Augustine calleth Magic an Art, that employeth a man's consent, for that Arts are willingly, and wittingly studied by man. In the second, where Scaliger in the mumbling of words of supernatural effect, affirmeth that the foolish man who uttered them, supposed those effects to proceed from his words; his uttering therefore such words, with that expectance, proved his liking and consent unto such effects. And thus it is undoubtedly apparent, by these Authors in their descriptions of Magic, and Witchcraft, that necessarily by consent of reason, though not always in express words, is understood and included, both something supernatural, and the will and consent of man thereto. And this may yet be made apparent, by the words of the same Scaliger, Exercit. 327. Magis (inquit) suas effectiones violentias appellant: propterea quod vires suas supra eas, quae naturae ordine fieri videntur exercent. That is, Magicians term their works violences, because they exercise violent force, or power, above the course or order of humane nature. The Magicians giving names unto their works, above humane power or nature, and boasting them as their own, doth prove their free will and consent. Those their works being supernatural, do prove them to be of the Devil, as the very usual understanding of the word Magician, whereby they are ordinarily termed, doth testify. And thus it is manifest. First, that in Witchcraft the effect or work done is supernatural, above the reach and power of man. Secondly, that in that work the Magician, or Witch, hath a willing interest.  
And hence now is manifest also, what Witchcraft is, namely, a work or effect, above the nature or power of man, wherein notwithstanding is the will, consent, and assent of man. This no man can deny, the demonstration being so evident.  
It now followeth to inquire, how this Witchcraft shall be detected, or discovered; Secondly, how shall man's free will, or consent therein be discovered. Unto the first, is easily answered, videlicet, the supernatural work or effect doth appear by itself, when it is manifest and apparent above the nature, reach, and power of man, such as are diverse effects and works formerly mentioned. Unto the second I answer, that man's free will, good will, consent, assent, or allowance therein is discovered by the same true acts or means, whereby any man his consent or assent is usually discovered, indicted, and arraigned in the case of Treason, Murder, Felony.  
In case of Treason, Murder, Felony, consent is discovered in usual course and practise of the Law, either by some manifest act promoting or furthering those wicked intents, or by connivance therein: by wilfully not seeing, or by silence, or not revealing,  
As therefore in those heinous crimes justly; so in this high Treason against God, and adherence unto his enemy the Devil, in like manner any man his wicked assent, content, or good liking, is to be traced and discovered by any act tending unto the promoting thereof, by his conniving, willingly concealing, or silence: For as in case of Treason, Murder, Felony, whosoever permitteth or admitteth any of those crimes, whosoever only consenteth thereto, conniveth, keepeth counsel, or concealeth, is justly by the law held, judged, and condemned as a Traitor, Murderer, or Felon himself; So by the same equity and reason in high Treason against God (such as is Witchcraft and adhering unto the Devil his enemy) whosoever shall consent thereto, connive, or give allowance is certainly a Witch himself, and guilty of Witchcraft. This is the reason why all Writers, with one consent do as well hold and condemn for Witchcraft the tacit contract as the express. Wherein in express terms vocally any man covenanteth with the Devil, or contracteth. A tacit contract is, when any man taketh upon him to do, that by natural causes, which causes are allowed no such effects in course of nature, nor yet are allowed unto any such effects beside the course of nature; Either by God, his Word, or by the Ordinances of his Church. To this effect expressly saith Binsfeldius lib. de Confess. Malefic: & Sagarum: Tacitè (inquit) invocatur Daemon quoties quis contendit illud, facere per causes naturales, quae nec virtute sua naturali, neque ex Divina, aut Ecclesiastica possunt illud facere. To the same purpose saith Perkins cap. 5. of his discourse of Witchcraft, giving allowance, saith he, unto means 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 unto any natural causes, but unto the power of Devils, namely, to fly in the air, to reveal things hidden from man. For this cause also saith Perkins, Divining of things to come peremptorily, convinceth the Author a Witch.  
To conclude therefore, whosoever taketh upon him to do these things, or the like, and cannot justify them done according unto the virtue or power of natural causes, or (if besides course of nature) cannot prove or warrant them to be of God, neither by his Word, nor Ordinance of his Church, that man is a Magician, a Witch, or Sorcerer. But here it is requisite, and fit that men do distinguish between things unwarrantably done beside course of nature; and therefore necessarily to be tried and judged by those rules of God's Word, and Church. And between those things, which are likewise unwarrantably done, but are above the course of nature, yet are likewise to be tried by the same rules, and limits of God's Word, and Church.  
For as besides course of nature are many things, as Sacraments, rites, Ceremonies. Which are to have allowance of their being from the same limitations, or else are to be condemned. So there are things above nature as miracles, which also are to have their allowance, and approbation by the former rules.  
It followeth therefore necessarily from hence, that whatsoever supernatural effect, or above 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 Devil. If it be of the Devil, than whosoever doth allow, yield his good will, consent, or by any way or means, or art doth promote or further, it is a Witch, as he who in Treason, or Murder, conniveth or consenteth, is a Traitor or Murderer as is aforesaid. That a supernatural work, or an effect above nature, is to be held Diabolical, is not only proved by examination and trial of God, his Word, and Church, but reason itself doth also demonstrate it. Every supernatural effect, hath a supernatural cause. Every supernatural cause is God, or the Devil, there being no mean between, but one or the other. Good Angels or spirits do work their supernatural effects also or above nature, but those their supernatural works are always directed and commanded by God, and therefore are of God, and carry with them evidence immediate from God. All supernatural works that are of God, are warranted from God. Therefore whatsoever supernatural work cannot be warranted of God, is of the Devil. Whether it may be warranted to be of God, will appear easily by the former limitations and rules. If therefore a supernatural work appear not to be of God, by the former limitations, and examination; then is it certainly of the Devil. By necessary consequence, therefore of reason it followeth, that whosoever unto any such effect or work, thus demonstratively discovered to be of the Devil, doth give any allowance or consent, though never so tacitly, or closely, yea though ignorant of the quality or degree of the sin, yet in his rash and unadvised and inconsiderate yielding or conniving therein, he is guilty, accessary, and a very Witch himself, as is aforesaid in case of Treason, and the like grievous offences against a Prince or State. For the ignorance of the law excuseth no man, yea and in this particular, So many fair directions by learned Writers given, doth leave men inexcusable, and maketh ignorance wilful, and resolute, and excludeth easy pardon. Neither can the most simple ignorance justify any man, although it may qualify the degree or grievousness of punishment.  
If this law seem strict and hard. Let men consider the greatness, and grievousness of the sin, and the pernicious consequence thereof. Which justly doth urge, and impose the necessary; fearful rigour, and strictness of the law. The necessity and equity hereof is apparent in case of high Treason aforesaid against a Prince, or State, wherein usually they who are simply, or ignorantly drawn, or used, or are instruments in any sort, to further or promote the mischief, are as well liable unto the severe inquisition, and terrible censure of the law, as are they who were the main plotters and contrivers. Witchcraft is high Treason against God himself, a combining, and adhering unto his enemy the Devil, a desperate renouncing of God and all goodness, and a worship of Devils. In this abominable sin therefore, in any kind or sort, in any manner or action, to be friend, aid or convince is no less than high Treason against God also, wherein as well the accessary as the principal are both guilty. Whosoever therefore shall in matter of this high nature or danger, dare or hazard to do any thing that may be questioned or justly suspected in that kind, or to tend thereto, cannot be by his ignorance excused.  
Thus I objections doubts and impediments removed, let us build a never-deceiving, and inviolate conclusion concerning Witches, upon this never-failing nor shaken foundation: that is, all supernatural works revelations or prophecies whatsoever, that issue not either immediately, and manifestly from God himself, or from his Word or Church allowed (the proof and touchstone whereof hath been before touched, and briefly declared) or from the Devil in the ignorant possessed or obsessed, or are not counterfeit and imposturous (which is likewise elsewhere in the due place considered) all other revelations or works (I say) whatsoever, not excepted nor included in one of these, are undoubtedly issuing from Witches and Sorcerers, and are certain and demonstrative proofs and evidences of Witchcraft and Sorcery, in whom they are originally first detected. And thus how Reason doth cull and draw forth a Witch or Sorcerer, hath evidently been cleared and declared.   

CHAP. VIII. Of diverse kinds and manners, wherein Sorcerers and Witches, receive knowledge from Spirits.  
AS Almighty God hath out of the Text before mentioned, Isaiah 8. in general made evident, who is infallibly a Witch or Sorcerer: so hath he in other places of Scripture manifested some of their several kinds, according to the different shapes and forms, in which they do inquire at Spirits for their knowledge and revelations.  
This is apparent out of the 18. chap. of Deuteronomie, verse 10. Let none be sound amongst you that useth Witchcraft. What Witchcraft is, was before out of the Prophet Isaiah declared.  
Now in this place doth follow the enumeration of some of the special or particular shapes in which they shrowded themselves. Let none be found among you (saith the Prophet) that useth Witchcraft: and immediately after doth add those particular forms in which they inquire: A regarder of times: a marker of the flying of fowls: a Charmer: a Soothsayer, or that asketh counsel of the dead. As therefore before we proved, that the infallible true note of a Witch in general, and in common unto all Witches, and Sorcerers, of what kind so ever, 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. Seek me a woman that hath a familiar Spirit, that I may go to her and ask of her:) so here in this text are reckoned up some of their several shapes, by which in true and sound reason, and the due consequent thereof, we may consider and collect many other, though not here numbered, or mentioned.  
For since the common and inseparable sign or mark of Witches is certainly made known to be, the practice of revealing unto men that inquire those things which are hidden from men, and only revealed by Spirits: it followeth by necessary consequent, that not only those which are here specially nominated, in that shape of marking of the flying of fowls, or of charming, or of raising the dead, but all other whatsoever, in what other shape so ever that is, hath, or can be devised, that shall be found to practise or undertake to be enquired at, and to give answer and revelation of things separated from the knowledge of man, and which God hath hidden from men, and therefore hath forbidden by Spirits to be made known to men; all such (I say) in what shape so ever, as well in these kinds here named, are, according to the general note of a Witch, to be judged Witches and Sorcerers.  
For as the holy Scripture hath nominated and pointed out unto us some few kinds, as a light only unto all the rest: so may common experience by these bring others unto our view, and all ages have upon the records of time and History, left unto succeeding posterity, many shapes more of memorable and famous Witches; not only in these shapes and forms shrouded, which are here mentioned but in many other.  
Besides those kinds therefore, which here the holy Scripture hath nominated, let us take a short view of some other, which are in other shapes found (since all are in their common kind and nature the same.) It is no strange thing, that in the shape, and under the precense of Astrology, 
Astrologers  some men have hidden sorcerous practice, and performing under the colour thereof such things as were only in the power of Spirits, have thereby clearly manifested, that they derived and borrowed them of Spirits. Saxon Grammaticus, in his history de rebus Danicis, doth make mention of a sort of Wizards, who would undertake for gain, to foretell the certain state and constitution of weather to come so assuredly, that they would usually fallen unto Merchant's prosperous and fortunate winds, when by adverse and opposite gales they were detained from their intended voyage.  
This kind of Sorcerer may very rightly be referred unto that which in Deuter. 18. verse 10. is noted by a regarder of times, which perhaps may also not unaptly be understood a Magical ginger. His performance above the nature and power of his Art, of that which is only in the power of a Spirit, doth both detect the Devil to be chief Author of the works, and the other to be also guilty to the work.  
That the professors of Astrology have in former ages unto Astrology joined this devilish skill and custom; as also other kinds of Diabolical Divinations, plainly doth appear.  
First, by the word of God, Daniel 2. verse 2. wherewith the Astrologers, the Chaldeans, Magicians, Sorcerers and Enchanters are conjoined.  
Secondly, it doth appear by the Laws, which by the Roman Emperors were provided against them jointly together, with Chaldeans, Magicians, and Soothsayers. 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 ask counsel of a Soothsayer, a Mathematician, an ginger, a Caldean, a Magician.  
Dion in the 27. book of History, doth make mention of Astrologers, who by devilish skill practised and used to send the Devil to present 
This kind of Devil is ●alled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dreams unto men in their sleep▪ for which cause Tiberius the Emperor revenged himself upon such Astrologers, though otherwise himself a great friend and lover of Astrology. Sir Christopher Heyd● in his defence of judicial Astrology, doth out of Os●ander recite this distinction of Astrology: 
* Page 27.  Astrologia pura qua nihil habet de Magi●, that is, Astrology that is not mixed, no● intermidieth with Magic. Whereby is necessarily concluded, that Astrology may be, and sometimes is impure and defiled with Magic and Sorcery. In other places of the same work, he maketh a difference between Astrologers 
* Page 29.  simply, and such as with Astrology joined Magic. And out of Brentius he reciteth these words, Non negat Hierimias ca● partem Astrologiae, quae sequitur manifestas natura rationes; that is, the Prophet jeremy doth not deny or condemn that part of Astrology, which is guided by manifest reason or cause in nature. Hereby then is avoidable concluded, that the Prophet of God condemneth that part of Astrology, which exceedeth causes and reason in nature, and that necessarily must needs be Sorcery and Magic. As it is not obscure, that some men under the colour of Astrology have practised Magic and Sorcery; so is it no less evident, that many others, under the pretence of advising and counselling in Physic. For curation or Prognostication of diseases, have likewise exercised the same devilish practice.  
That this hath been no new upstare custom, the multitude of diseases, which ancient times do register to have been cured by enchanted Spells, and words, and Magic skill, doth plentifully witness. The most ancient father of all Physic and Physicians, the incomparable worthy founder of Method and Art, 
a Hipp. libro de Sacro morbo de Magis.  Hypocrates, 
b Dioscor. li. 2. cap. 102.  Dioscorides, 
c Theophrastus' de hist. Plant. Trallianus. lib. 9 cap. 4.  Theophrastus, with other succeeding Ancients, do generally all acknowledge the force and power of Magical curation. Galen in his younger time gave no credit thereto, but in the more aged 
d Galenus li. de Medica Homeri tractatione.  experience of right observation he doth acknowledge it. I will not stuff this small Treatise with the particular citation of every Author. Later Physicians also of the best and most choice note, do herein, with former age's consent and concur, and experience doth confirm truth in both.  
Whosoever is acquainted with books and reading, shall every where meet a world of the wonders of cures, by words, by looks, by signs, by figures, by characters, and ceremonious rites. As what the practice of former ages hath been is manifest; so what our age and later time doth herein afford, is almost no where in this kingdom obscure. The nearest unto that impudence, which herein this our time doth produce and set forth, is that history of a German Witch, reported in the Ma●etis Maleficarum.  
There was (as the Author of that work saith) sometime a Sorceress in Germany, who usually cured not only all that were bewitched, but all kind of diseased people, so far beyond all power or course of Art and Nature, and with such facility, that all use of the Art of Physic, or of Physicians was altogether (for a time) neglected and forsaken; while people from all Countries, both near and remote, in such numbers and frequency resorted unto her, that the Governor of that Country imposing upon every man one penny that resorted unto her, thereby raised himself a mighty treasure.  
What others among the most ancient Author, that are not Physicians do publish, concerning the power of incantations in the curing of diseases is needless to write. He that hath read any few lines of old Homer, or of diverse other aged Poets, shall find plentiful record hereof. Herodatus is not silent herein. But to omit all their needless testimonies, Physicians of these last times, of the most eminent note and worth (whose pens are yet scarce d●ie) do witness the truth hereof from their own knowledge, fight and experience. Above the rest, Fer●●i● de Abditis ner● causis, is worthy any man's pains or view.  
Let us now lastly see what may be collected out of the book of God, concerning the power of the Devil in curing diseases, from whom all these inferior Agents, Witches and Sorcerers do derive their power and skill. If it be in his power, where God doth permit, to induce diseases, it must needs be in his power to cease or calm diseases; because both causing and curing, consist in the virtue and force of the same means. He therefore that knoweth how and by ●hat cause the disease is induced, doth necessarily understand; that by the removal of that cause it is cured, and according to that rule can equally, as well by removal of that cause, cure, as by the induction of the cause bring sickness. For this reason it is a maxi● in Physic infallible, that he is the most excellent Physician, who knoweth best the causes of diseases, and who upon the knowledge of their true causes doth found the right method of their curation.  
That the Devil doth both know the causes of diseases, and also how by them to procure and produce diseases, is manifest by the History of job, upon whom he brought that grievous general b●ch and boil, over all his body, job chap. 2. verse 7. That he did this by the force of causes in nature, must needs be evident. First, because he is a creature, and subject and limited by nature unto and within he● li●; and therefore is not able absolutely and simply without causes and means in nature, to produce any effects in nature, although our ignorance of his power and knowledge (because it so far excelleth our power or nature) doth call all his works justly supernatural. Secondly, for that by ●es and dotches are known natural diseases; and therefore had natural causes, although haply unknown to any man, and beyond the nature of knowledge or skill in man.  
These reasons of the Devil's impossibility, to work those effects without nature, are thus yet more briefly and clearly made infallible. Of 
* Creatio est constitutio substantiae ex ●ihilo, Scali. ●e Subt. Exer●it. vi. Sect. 13  nothing simply to produce any thing unto a true being and existence, is the sole and proper work of any infinite Creator, and impossible unto any creature. Therefore the Devil being a creature, could not bring those diseases upon Job, but by created means preexisting in created nature, in which he is contained and limited. And thus much concerning that kind 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 have observed; that in those cures by Witches and Sorcerers, the Devil hath never perfectly healed, but for a time; or else where he hath seemed most perfectly to cure, it hath been for a reservation of the body by him cured, unto a greater and further mischief in time to succcede. Besides, this kind of Witch, by means unknown to man, or by a supernatural virtue in known means, above and beyond their nature, undertaking to cure the sick, or to foretell the event and issues of diseases, there is also another kind which doth undertake to be enquired at for extraordinary revelation of such diseased persons, as are bewitched or possessed by the Devil. This kind is not obscure, at this day swarming in the Kingdom, whereof no man can be ignorant, 
Wisemen and Wisewomen.  who lusteth to observe the uncontrolled liberty and licence of open and ordinary resort in all places unto wisemen, and wise-women, so vulgarly termed for their reputed knowledge concerning such diseased persons as are supposed to be bewitched.  
But it may be objected, that many of these two last mentioned forts are rather deceivers, and Impostors only, who by an opinion of this power, and not by any real power herein, do deceive, seduce, and beguile the people. This cannot in some be denied: notwithstanding least impious imposture be still tolerated to be a covert to hide the manifest devilish practice of Witches, under pretence thereof (whereby it shall ever continue in this shape neglected or unspied) I will both briefly give satisfaction how the one may be distinguished from the other, and also declare how men ceasing to inquire at Devils and Witches, or Impostors, may learn to inquire of their God alone, and by the light of nature and reason (which he hath given unto them) in his fear, with his allowance and approbation, more truly and certainly inform themselves.   

CHAP. IX. Of Wizards and Impostors, how they differ from Witches.  
HOw Witchcraft in diverse kinds may, according to evidence of reason, be detected, hath been before made manifest. How imposture may be discovered (sense there is so good use and necessity of the distinction thereof, for the more perfect separating and setting a part of Witchcraft by itself) we will likewise briefly make manifest.  

* Qui oculos fallent, alia pro aliis subditia ostentantes, two praestigiatores ab antiquis dicti sunt. Scaliger. Impostura ab eo dicta, quod adulterinas merces, pro veris supponit, Ulpian, Impostores dicuntur versuti & fallaces homines, qui merces adulterinas pro veris supponunt, Accursius.  The Impostor is he who pretendeth truth, but intendeth falsehood. For this cause sometimes under an holy pretence, he maketh God the 
a Ephes. 4.14.  Author of his unholy prestigiation, and slandereth God unto his face, sometimes to be reputed an 
b Col. 2.23.  Angel of light, he maketh himself a licence to counterfeit the Devil. He proposeth it his trade to seduce, and liveth by lying. Sometimes in show and pollicitation he is a Witch but in the performance of the greater sin he is less just, and in the personate resemblance solely a juggler. For as the Witch performeth that which in true, and infallible reason is transcendent and above nature; so the Impostor performeth that which in false and fallible reason and opinion, only seemeth parallel.  
Hence as Witches do strange and supernatural works, and truly unto reason worthy of wonder; so the Impostor doth things void of accountable reason, in shadow, show, and seeming only supernatural, wondered and admired. And hence it cometh to pass, that with undiscerning minds, they are sometimes mistaken and confounded 
* See Reginald Scot in his discovery of Witchcraft, where in regard of the seeming likeness of Impostures and Witchcraft, erroneously he confoundeth them as one and the self same sin.  on for another.  
From hence it is also necessarily concluded, that as Witchcraft is discovered by a supernatural work above reason, whereto the Witches consent if accessary; so an Impostor is detected by a work void of accountable reason, but in a deceiving false Visar or show, wherewith the purpose and intention of the Deceiver or Impostor doth concur. As therefore the suspected Witch is tied to answer unto any just doubt, which may be directly urged against his or her manifest voluntary action, that is proved supernatural: so is a truly doubted Impostor bound to give satisfaction, for such his ambiguous actions, as do in likely reason appear fraudulent, vain, prestigious, juggling, cozening, or deceiving. And thus shall each appear in his own true shape apart of diverse kinds of Witchcraft, I have before produced examples.  
I am here likewise very pertinently, 
Examples of Imposture in general.  for further illustration, propose some examples of Imposture in general, that the odiousness of this foul sin may appear more foul, and the ugly face thereof may be more fully discoured.  
Among multitude of examples, I will recite only some few, whereof some consist in lewd and guileful contrivement of action, other in the bewitching power of false prophecies, revelations, predictions and prognostications,  
Concerning the first, who can be ignorant of the impious Example 1 and infamous Impostures of Mahomet, who by guileful counterfeit miracles, and pretended angelical illuminated works, first magnified and set up that heathenish 
* Polidorus Virgil lib. 7. cap. vult.  Empire, and Religion of the blasphemous Turks?  
The History of Sebastian, the pretended Portugal King, Example 2 as it is set forth by john de Serres, according to Master Crimstones translation thereof (if he were a true Impostor indeed, and were not injuriously traduced, and blurred with undeserved reproach) is an incomparable example, above and beyond many other. I will refer my Reader to to the Author himself.  
If we desire more near or domestical examples herein, Example 3 behold, in the reign of Henry the seventh, 
* Speede.  a boy of mean parentage, through imposturous machinations opposed, set up and crowned King in Ireland, against that famous and renowned Prince Henry the seventh, putting him in great danger of his life and crown of England.  
Example 4 In the late reign of Queen Mary, there arose an Impostor, styling himself Edward the six. The danger of the progress of that Impostor (if it had prevailed) who knoweth not? The manifest wrongs, injuries, and impeachments also from counterfeit prophecies, revelations, and predictions, issuing not only unto private men and families, but unto Kingdoms, Empiers, and Commonweals, are infinite.  
Example 5 julian, an Emperor of Rome, though otherwise a mighty and learned Prince, and valiant soldier, by a prophecy of an Impostress or seeming Pythonisse, promising his conquest, and triumph over the Kingdom of Persia, was thither hastened unto his deserved death, and the vengeance of God upon his infamous Apostasy.  
Example 6 It is reported by john de Serres, the French Chronicler, that the power and force of some pretended revelations, and visions of a young Shepherd, in the reign of Charles the seventh King of France, was to prevalent, that it persuaded Pothon that great and famous French Captain, with the Marshal of France, to arm and encounter the then victorious English in the bowels of that Kingdom; by which unadvised attempt, the French were supprised and taken by the English.  
Example 7 It is recorded by the same Author, that one Martha Brosier, counterfeiting the fits and passions of such as were possessed, in short time became so powerful in illusion, that she ministered much matter of wonder and amazement, not only unto private men, but unto the King's Counsel, to Preachers in pulpits, yea unto the whole Parliament, until the counterfeit Devil enduring some punishment and restraint, forsook his pretended possession.  
Example 8 If we require examples in our own countrty, behold, in the reign of Edward the fourth, his brother George 
* Speede.  Duke of Clarence, was hastened unto his untimely death, even by the allowance of his brother King, upon the fear of a vain and flying prophecy, that G. of King Edward's heirs should be the murderer.  
In the time of Henry the eight, the holy Maid of Kent Example 9 by her seeming miraculous revelations, deceiving not only the common sort, but even diverse learned and some men of the best rank, and prime note, stirred up in the King great jealousy and fear of his Crown and safety, as by the records of her attainder doth appear, wherein doth stand proved and sentenced her treason-some imposture of most dangerous consequent, if it had obtained equal issue.  
In the same king's reign, the bewitching esteem, credit, Example 10 and hope of force & virtue in counterfeit predictions, and pretended revelations, whet the ambitious heart of Edward 
* Speede.  Lord Stafford, Duke of Buckingham, first into high Treason, and to reach at the Crown, and after from thence thrust him headlong or headless into his grave.  
In the reign of Edward the sixth, there was a prophecy Example 11 divulged from the mouth of some pretended Wizard; by which the coniu●ation of Kett, and those Norfolk Rebels, was heartened and encouraged to proceed in their rebellion and outrage, unto the great danger and damage of the Kingdom, and in the end unto their own destruction: That blind pretended prophecy, in the insidiation of vain and credulous minds, was somewhat like unto that ambiguous Oracle in the Poet.  
Aio, te Aeacida Romanos vincere posse:  
I say, the son of Aeacus the Roman power shall quell.  
This Oracle may on either side indifferently, either actively or passively be understood. Like unto it was that prestigious prophecy, which the rebellious Norfolcians with their Kett trusted: 
Hob, Dic, and Hic with c●es and clouted shoes,  
Shall fill up Duffin-dale with slaughtered bodies soon.   
The Rebels understanding this blind revelation, or prediction, concerning the victory wherein they themselves should be Agents and not Patients, (as afterward their own ruin did truly interpret it) and dreaming the filling up of the Dussin dale to be intended of other men's dead bodies, and not their own, where thereby incited with furious courage, unto the hazard of the kingdom and their native Country, until their own mangled and slaughtered carcases became butchered spectacles, and bloody monuments of such illusion and imposture.  
Example 12 How many other fearful and horrid treasons have been built and grounded upon other the like prodigious impostures? To recite the damages and wrongs done unto private men by imposture in manifold kinds, were infinite. What should we mention Prior 
* Speede.  Bolton of St. Bartholomew's in London, who in the reign of Henry the eight, upon the impression of an universal World flood, grounded upon pretended miraculous predictions, ridiculously buildeth himself an house or nest on the top of Harrow hill, to save himself from drowning?  
What mighty terrors did the wicked imposturous predictions of strange events in the admirable year 88 strike into the common people or vulgars' of England? from whence, what different distractions in many private men did bring forth, to relate, were just matter of profound laughter. What translations of dwellings, peregrinations into other Countries, exchange of inheritances for moneys, and other ridiculous extravagant molitions did the approach of that year diversely prepare? I will not waste paper in any more 
* Philippe de Commines, book 4. cha. 10. taxeth our English Nation for the multitude and vanity of lying Prophecies in this kind.  particular recitals: Our later age and time hath not been barren of many wicked and harmful fruits of imposturous prophecies, neither have they altogether escaped the eye of justice, nor the blur of infamy written in their names and chronicled memory. And although many impostures (because practised upon private and more obscure personages) are less known and published, than such as are committed against Princes and States, and therefore are more remarkable in the eyes of all men, yet are they both equally in their nature's pernicious. It were not now impertinent from the declaration of the mischiefs of imposture in general, to descend unto some such in particular, as are practised under the lying pretence and false colour of a transcendent and Magic virtue. In examples of this kind, 
Examples of imposture under colour of Magic skill or Witch craft.  Reignald Scott doth over-abound in his discovery. I have myself noted and known some men (I could say some men of the Clergy) who to draw wonder and custom unto their practice in Physic (wherein Sacriligeously they spend their best and chief time and hours, with open neglect of God and his service.) I know some I say, who are not ashamed profanely and most irreligiously, to affect among vulgars', to gain the opinion of skill in Conjuration, Magic, and Divell-charming.  
By this imposturous Art or device many years together (not among men Religious, Orthodox, or judiciously learned) but among vulgars', and sometimes also among some great and mighty men) they have become unworthily magnified Physicians, above other far more worthy, and performing sometimes, some things praise worthy (as is ofttimes contingent unto the meanest practisers) they still gain countenance, and time to rob God of the first fruits of their time, strength, and labours, and the Church of their more requisite main study and employment. It is not unknown how common it is among these men, to profess the erecting of figures, the giving of answers as Wizards, the revealing of things hidden, as Magicians, unto the great dishonour of God, the shame of the Church, the Laws and Kingdom. How usual it is with many other jugglers and Mountebanks, by the reputation of Witches imposturously to promise, and undertake miraculous curations, and Prognostications of diseases and their issues, is not unknown unto any common observer: wherein, for brevity sake, and to avoid confusion, and the cram or iteration of the same things. I will refer the Reader to a former manuel, called The discovery of Erroneous practices in Physic, where although, by reason of my absence beyond and beside the Errata, many errors both in some words and sense, do still remain; yet there are many things in this kind worthy notice. Read page 71. the Treatise of Wizards; likewise, in the second marginal 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, under the colour and pretence of the inspection, and judging of Urines: and likewise, page 60. and from thence unto the end of that whole Chapter. There is a very rare, but tree, description of a Gentlewoman, about six years past, cured of diverse kinds of convulsions, and other Apoplectic, Epileptic, Cataleptic, and Paralytic fits, and other kinds of accidents of affinity therewith. After she was almost cured of those diseases, but the cure not fully accomplished, it was by a reputed Wizard whispered, and thereupon believed, that the Gentlewoman was merely bewitched, supposed Witches were accused. The Gentlewoman hath been free from all those accidents there mentioned, the space of six years now past.  
In this last past seventh year, since the writing of that history, some of the former fits are 
* Plurimae autem passiones puerulis indicantur in septem menfibus nonnullae in 7. anno Hipp. Aphor. 28 lib. 3. Morbi Diutini ad septenarii rationem habent Crisim, non septena●ii quoad menses modo, sed quoad annos. Galen, in dictum Aphorism.  critically again returned: the same Wizard or Deceiver resorted unto and enquired at, doth now again avouch her to be bewitched; upon opinion whereof and trust in his illusion, the timely use and benefit of due counsel hath been much omitted and neglected. Her diseases which formerly, far exceeded these which now are, in number, frequency and vehemence, were in shorter space cured, and so continued the space of six years together. These few which now do return, due counsel and time neglected, though being in number fewer, less intricate, and far less violent, have notwithstanding a far larger space of time continued.  
If that Counsellor or undertaker to counsel, be a Vizard in name and reputation only (as I do guess and deem him) then is this History an incomparable example and instance of the wickedness, impiety and cruelty of imposture and Impostors. If he be found a Witch, than is it an unanswerable evidence and instance of the Devil's juggling, lying, illusion and deceiving, whereof we made mention and proof before in the question or doubt concerning Pythagoras' realty in two places. For, in true reason and judicious discerning, it is as clear as the brightest day, that no accident befalling the Gentlewoman mentioned, can be other then natural or farther supernatural, then either the Devil's credit with a Witch, or an Impostors credit with deceived and seduced men is able to inchaunt persuasion unto vain affiance in them. I refer 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 doubtful cases, too violent, nor rash in ask or believing unworthy or worthless counsel, but to ask it of such as are truly and godly learned and prudent, and not of Impostors or Seducers, considering that the consequence of rashness, mistaking error and ignorance; are no less than the life or death of the sick, a putting out of the eyes and light of reason, which God and Nature hath given man to walk withal in the dark pilgrimage of this life; a deprivation of due remedies which God hath allowed (while beguiled with vain and foolish opinion, with wilful blindness, they worthily esteem not, nor will expect his grace and favour therein.  
Assuredly, he that doth give up himself to become a prey to folly and illusion, and led by deceivers headlong into confused, uniustifiable, unwarranted and inhibited explorations and trials, doth forsake the guidance and use of right reason, and in stead thereof, is intemperately distracted with impatience of expectation of due respect and esteem of God's ordinance and allowance in his ordinary means, may justly fear that God hath decreed and determined, not only to despoil him of that common blessing which he hath promised to all that duly seek, and rightly use his allowed means; but also that he leaveth him unto the cursed path and way of perpetual blindness and hardness of heart therein, except his special and extraordinary divine grace in time reduce his dangerous steps. For certainly he unto whose blinded eyes God doth offer so great mercy and favour, as is plainly evident in all his ordained ordinary means, unto every good that befalleth man in this life, and with thankfulness cannot or will not behold it, when it is laid at his unthankful feet, is in a desperate way of a lethargical disposition, or senseless memory and oblivion, both of his reason, and of himself, and of God's merciful goodness towards him. And thus the ugliness of imposture both by the description thereof, and also by example doth appear, wherein may be first seen, how they that trust thereto, do forsake God, themselves and their own common sense and reason, and give themselves to be swallowed up of lying and illusion. Secondly, in the whole course of imposture itself, is seen the continual practice of merciless impiety, the usual wrong of the afflicted, the belying of truth, the deceiving the miserable, the deprivation of the sick, of the use of due remedies and means which God hath made and blessed unto men, that with praise unto his name, patience and due dependence upon his providence therein, can be contented to seek and expect the likely and hopeful issue thereof, in usual course of nature. Lastly, may be collected, and observed, the use and necessity of distinction between Imposture and Witchcraft; namely, that the odious and abominable sin of Witchcraft be not suffered to continue, unregarded or neglected, under the colour of vain Imposture, and that the Devil be not suffered to live amongst us, too commonly, and too openly, in the coat and habit of a foolish Impostor, or juggler. For certainly nothing doth more hoodwink the through discovery of Sorcerers, than remissness and omission of inquisition, and castigation of Impostors, out of whose leaven (no doubt) but diligent animadversion, might ofttimes boult out many a subtle and concealed Witch.   

CHAP. X. How men may by reason and nature be satisfied, concerning such sick persons as are indeed and truly bewitched.  
IT followeth now, according to promise, briefly to point unto direction, how men leaving 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 given unto them. Reason doth detect the sick to be afflicted by the immediate supernatural power of the Devil, two ways: The first way is, by such things as are subject and manifest unto the learned Physician only: the second is, by such things as are subject and manifest unto a vulgar view.  
Those things which are manifest unto the Physician alone are of two sorts. The first is, when in the likeness and similitude of a disease, the secret working of a supernatural power doth hide itself, having no cause or possibility of being in that kind or nature. The second is, when natural remedies or means according unto Art and due discretion applied, do extraordinarily or miraculously either lose their manifest inevitable nature, use, and operation, or else produce effects and consequences, against or above their nature, the impossibility of either of these in usual or ordinary course of nature, doth certainly prove an infallibility of a superior nature, which assuredly therefore must needs be either Divine or Diabolical.  
This conclusion concerning the infallibility of a supernatural mover, from the like assumption, the learned and worthy preserver of reverend antiquity, Master Camden, in his description of Cheshire, hath truly inferred upon the miraculous prelusions, and presages, ever and prepetually forerunning the death of the heirs of the house or family of the Briertons. These and such like things (saith he) are done either by the holy tutelar Angels of men, or else by Devils who by God's permission mightily show their power in this inferior world.  
Whensoever therefore the Physician shall truly discover a manifest transcending power, manner, or motion in any supposed disease, there is an undoubted conclusion of the Author. Where likewise remedies find concomitances, or consequences contrary to their nature, or such as never were, nor ever can be contingent in course of nature: this assumption truly granted, doth invincibly infer a transcendent force and virtue therein never to be denied. The Demonstration hereof is evident. A proper cause is certainly known where is detected his proper effect. Ergo, where is effected aught supernatural, there is infallibly discovered a supernatural cause.  
Thus how diseases, and the wonderful accidents which oft happen in diseases, may be by the Physician detected, according unto the rule of reason, whether induced by the Devil or no, is briefly pointed at.  
How the guilt of any man therein with the Devil (which doth only convince a Witch) may and ought appear, hath been before declared, and shall likewise hereafter be further made clear.  
It will not now be immaterial or unprofitable, for confirmation, illustration, and better proof of those two ways, which are distinguished to be only subject, and manifest unto the Physician, in the detection of the secret works of Devils and Witches in diseases, to produce one or two examples of both.  
Concerning the first, Fernelius in his 2. book De Abd. Rer. causis, chap. 16. delivereth a history of a young man of a noble family, who was by a violent convulsion in an extraordinary manner long time tormented. divers learned Physicians remained long time doubting and unsatisfied, both in the cause of this disease, as also of the seat or place where the cause, with any sufficient reason, might be judged settled.  
Behold very pregnant inducements of the finger of the Devil, moving in the disease. One was the incredible velocity of motion in the diseased, impossible unto the force of man: the other was, for that in all the fits and convulsions, though very strong and vehement, his sense and understanding remained in the diseased, perfect and nothing obscured, or interrupted, which in convulsions according unto natural causes was never seen, and is impossible.  
The force of these reasons to evince the presidence of the Devil, in the manner and motion of the forenamed disease, the Devil himself did shortly after justify, declaring and professing himself the Author thereof in plainly expressed words.  
In the forenamed book and chapter, there is another report or relation of a man suddenly surprised, with an extraordinary fashion, or shape of madness or frenzy, wherein he uttered and revealed things hidden, and of profound Science and revelation, not only above the pitch and power of natural capacity, and the stimulation thereof in diseases contingent, and the forgery of feigned ecstasy, but really in true and upright judgement, and unpartial discerning of a Physician beyond all question and exception supernatural. The sequel after made it good. These examples are sufficient unto men that are wise, and with whom reason hath authority. I do not affect unadvised multiplication herein, suspecting many histories, and reports of diverse Authors.  
The possibility of those which are here produced, beside the unstained credit of the Author, is apertly confirmed by the holy Scripture, where, in the Lunatic the Devil manifested himself by actions, only proper and appropriate unto the power of a Spirit: such was his casting the Lunatic into the fire, and into the water, his violent ●ending and tearing him, which were things by the Physician judiciously distinguished, in most part impossible unto the power and nature of the Lunatic himself, or of his disease alone, though not all.  
The man possessed among the Gaedarens, Matth. 8. Mark. 5. Luke 8. likewise doth establish the same, who was known and seen evidently by the Physician, how far simply or solely diseased, and how far possessed beyond diseased ecstasies by those undoubted works, and that finger of the Devil, when he easily broke in pieces those iron chains wherewith the Lunatic was bound: so that no force thereof whatsoever could hold or bind him; as also when he uttered and spoke that more than humane understanding and revelation of jesus Christ to be the Son of God: a knowledge as yet uncommunicated unto mankind, and unto reason impossible.  
Concerning the second way of detection, subject unto the Physician alone, namely, when natural remedies aptly applied, are attended with supernatural consequences, contrary to their nature, or above the same, out of the former Author, and forenamed place. there is an example also without farther straggling of unquestioned estimation. A certain man there mentioned, vehemently burning and thirsting, and by intolerable heat compelled to seek any mitigation, or extinction of his heat and thirst, in want of drink or other fitting liquor, happened to find an Apple, in the moisture and natural juice whereof, hoping the usual short refreshing of the tongue, he, after the first tasting thereof, immediately found (not only that which was contrary to the nature of an Apple, greater burning and thirst then before) but had instantly his mouth and jaws so fast closed and sealed up thereby, that he hardly escaped strangling.  
The reasonable doubt of the latitation of the Devil, in this fair, harmless, and usual remedy of the tongues, thirst and dryness, was afterward made more evident and manifest by the sudden and swift obsession of his mind, with frightful visions, whereof as in the disposition, temper, substance or quality of his brain or body, there was no ground or cause, so in the Apple itself, was no other pernicious mixture, but that the Devil, as with judas Sop, though wholesome and saving in itself, so in this medicinal fruit, entered and possessed, where God permitted. The like may be said of other both outward and inward remedies, which by a Magic power are and may be oft interrupted, turned and bend unto a use contrary to their nature.  
For this cause Hypocrates himself in his book de Sacro morbo, & de Natura muliebri, doth acknowledge many accidents, as also diseases and remedies themselves to be divine, as having their cause and being above the course of nature. When therefore fitting unto any cause, matter, or humour in the body, according to true Art and Reason discovered, apt and fit remedies, are aptly and fitly by the judicious Physician applied, notwithstanding, contrary to the nature and custom of such remedies, they have unusual and justly wondered effects, is there not just matter of doubt concerning an unusual and extraordinary cause answerable thereto? The deep and mystical contingents in this kind, and their hidden reason and cause, the unlearned man, or he that is not exercised in difficult discoveries, cannot discern, nor can the intricate and perplexed implications therein, of doubts and ambiguities, possibly become intelligible in every ordinary apprehension; yet by the former easy and familiar example, every man may guess and conjecture at the most abstruse. The subtlety of the Devil doth easily deceive a vulgar thought, and in the clouds and mists of doubts and difficulties beguileth usually the dim sight and disquisition.  
The learned Physician, notwithstanding possessing true judgement and learning; who doth and can warily observe, and distinguish first the wonders of nature unknown unto every mediocrity of knowing: secondly, the true wonders above nature in due collation with nature to be known, doth not easily or rashly with vulgars', err or run mad in the confusion of vain and idle scruples. The wonders of nature, are such natural diseases as are seen in their wondered and admired shapes or mixture, to have a great likeness or deceiving identity with such maladies, as are inflicted by the Devil. The wonders above nature, are such diseases, as are truly and undoubtedly known and proved to have no consistence, or power of consistence, or cause in sublunary nature.  
For illustation hereof, I will give one material instance fitting our present time, that shall apertly without exception manifest the distinction of both these kinds, therewith declaring the great odds and difference between true knowledge and understanding in the learned Physician, and the amazed wonderments of vulgars' and ignorant men.  
There are vulgarly reported among our English vulgars to be in the bodies of many Witches, certain marks or excrescencies which are usually deemed the rendezvous of the Devil, where by covenant he doth suck the blood of Witches. These excrescencies are usually described to bear sometimes the shape of Wars and Tears, or some other such like tumors. They are most commonly found in the privy parts. They are found suddenly after their appearance, sometimes to vanish. They do oft bleed, and therefore are vulgarly deemed, the remaining dropping of the Devils sucking.  
There are diseases likewise, like unto these by Physicians many hundreth of years published, & both by ancient Physicians and Surgeons, 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 several shapes; described by several Authors, and will cite them according to their usual names which are these, Thymion, Nymph, Cleitoris, Cercosis, Morum, Alhasce, Ficus, Mariscae.  
Of the first thus saith Paulus Aegineta in his sixth book, and 71. chapter. It is an excrescence or eminence, standing out from the rest of the flesh, sometimes red, sometimes white, for the most part without pain, the bigness of an Egyptian bean and of the colours of the flowers of Thyme. They are found, saith he, in the privy part of women, and are cured by cutting them away. joannes Hucherus of the City of Bevois in France, sometimes one of the King's counsel and Physician unto his person, in his second book concerning barrenness doth testify, that the former excrescence doth sometimes grow in some length, sometimes in the hands, sometimes in the feet, sometimes in the thighs, sometimes in the thighs, sometimes in the face, but saith that they are most troublesome in the privy parts both of man and woman.  
Celsus saith in his first book chap. 28. that these excrescencies do sometimes open and bleed, & send out blood. Thymion (inquit) facile finditur & cruentatur, nonnunquam aliquantum sanguinis fundit. Antonius Musa upon the 26. Aph. of Hypocrates the third book testifieth by his observation in diverse particulars, that the former disease or excrescence doth ofttimes wear and vanish away without help or remedy.  
The second disease or excrescence called Nymphs, Paulus Aegineta, in his 6. book 8. chap. doth describe to be a swelling or growing out of a piece of flesh in the secret part of a woman rising ofttimes unto an undecent fashion and a great bigness. Auicenne delivereth 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. Avicen lib. 3. Fen. 28. Paulus Aegineta in the forementioned place.  
The fourth excrescence called Cerrosis the same Author in the same place compareth unto a long tail and saith, that it hangeth down, and issueth out of the part before mentioned in women, and is cured by being cut away.  
The fifth excrescence called Morum hath that name from his likeness unto a Mulberry.  
The sixth, called Alkasce, from his likeness unto a Bramble leaf. Auicenne Tom. 1. lib. 3. Fen. 21. Tract. 4. cap. 20. As for the seventh and eight Excrescences, growing likewise as the rest about the secret parts, they have been so commonly in ancient times known, that Martial the Poet out of his own acquaintance with them, hath made sport thereof in witty verse.  
Dicemus ficus quas scimus in arbore nasci,  
Dicemus ficus Caeciliane tuos.  
Of the Mariscae, thus also writeth Invenal.  Coeduntur tumidae medico ridente, Mariscae. 
Of these Mariscae thus saith Antonius Musa upon the Aph. 30. lib. 3. We call them, saith he, crests or combs, from their likeness unto the comb of a Cock, which saith he, if they be not in time cut away, and cured by actual cauteries, they are never cured at all. Thus much concerning these diseases, out of learned Authors. Let us now consider these natural diseases, which are called wonders in nature, (because not ordinarily or vulgarly seen) with those marks of Witches or diseases, and excrescencies effected and caused by the Devil in Witches, which (therefore must needs be wonders above nature.) Let us (I say) compare them together, the one with the other. Their exceeding near neighbourhood and likeness, no common understanding, as they are described truly and lively, can choose but acknowledge. To confound or mistake the one for the other, is very easy, but yet dangerous and pernicious. I will not deny against due testimonies, and the free confessions of the Witches themselves, that such marks may be by the Devil upon covenant made, in way of an hellish sacrament, between the Devil and the Witch: but where the confession of the Witch herself, being free from just exception doth not appear, nor the Devil to any spectators, doth show himself in the act of sucking, which he never doth (as my incredulous thoughts persuade myself) where I say, these appear not to be manifest without fraud, there it is requisite, and necessary, that either we discharge the Devil, and acquit him of the slander, or else discover it by some other sign or note, which may justly be appropriated unto the Devil, that his finger or guilt hath been therein.  
This is reason, without which ought be no persuasion. Every tree is to be known by his own fruit, saith our Saviour. Therefore the devil, is to be known by the works, and fruits of a Devil, proper and belonging unto him. Try and discern the Spirits, (saith the Scripture) whether they be of God, or no. And how can they be discerned, if there were not some notes, or properties known unto holy discerning minds, whereby they may be discerned. It is madness therefore, to suppose it possible to know that which is done by a Spirit, wherein is no evidence, impression, sign, show, or property of a Spirit. For as a natural cause cannot be known, but by his natural effect; so is it impossible, that a spiritual cause should be known, but by some supernatural effect. For this cause, in all places of Scripture, where are set forth the outward works, or actions of the Devil, they do there likewise all appear to be his, in some extraordinary & supernatural note or manner.  
The casting the bodies of the possessed in the Gospel, into the midst of the people, was a thing extraordinary, impossible, and unusual unto the voluntary motion of men alone. The bringing of fire from Heaven to devour so many of jobs sheep, was in the manner beyond the nature usual, and ordinary force, or custom of fire. The carriage of the herds of Swine headlong into the Sea, was manifestly beyond the nature of their natural motion, yea, against their nature.  
Here may be objected, that the Devil doth ordinarily work, and produce things of seeming wonder, and strange consequence, wherein notwithstanding, doth not appear any sign or impression, of any supernatural cause or author, as is seen in many things produced in men, and issuing from his usual tentations of men.  
The answer is, that the Devil doth work upon man, two ways.  
The first is, immediately by the tempt, and soliciting only of man unto works, which properly are affected by man himself, in the usual course and power of man's nature.  
The second is, immediately by his own proper action, as he is a Spirit, and immediately worketh in himself, the work of a Spirit.  
In the first, the Devil is not properly said to work in himself, but rather to give and offer occasion unto the disposition and affections of man, thereby exciting, and tempting man unto that work, which therefore only carrieth the stamp of a work, proper unto a man.  
In the second, the Devil worketh immediately himself, as he is a Spirit, and in that work therefore must necessarily likewise be seen, and appear the stamp of a Spirit, since in the course and order of all things created whatsoever, the true and immediate cause, his immediate true and proper effect, is the sole true infallible stamp, evidence, and proof thereof.  
The works therefore, which are called or esteemed the Devils, in regard of his tentations, and incitations of man, unto foolish, wicked, and oft wondered mischievous actions, are only and truly called devilish, as proceeding from the Devil's instigation only, but are not truly or properly, or immediately any works of the Devil, and therefore it is not requisite, that in such works of the Devil, unproperly called his, there should appear any signs, proper unto the works of a Spirit or Devil.  
Since than it is infallible, that there can be no possible discovery of any cause whatsoever, natural, or supernatural, but by such accidents, effects, or properties as properly belong, or issue from that cause, and since proper effects appearing, do only discover their causes more clearly, where they appear more clear, and more obscurely, where they do appear more obscure, and nothing at all, where they appear not all: Since I say this is true, and never to be infringed, those supposed Witches marks, before they can justly and truly be judged to be by the Devil effected or used, must by some stamp or sign proper to himself, or to his works, or to his use or property therein, be so determined and convinced to be.  
The wonder indeed of their strange shapes, form and manner, is sufficient to amaze such as are not judiciously read, or are unlearned: but the Physician who knoweth such diseases to be in nature, by that knowledge of their nature, knowing likewise that they do not exceed nature, doth justly stand apart, and divide himself from the vulgar error and opinion, that they are any marks to be appropriate unto the Devil.  
And hence appeareth the necessity of convincing the forementioned Witches marks to be supernatural, before upon their shape or appearance only, it can be esteemed just, either to impute unto the Devil, or to call any man into question. Before they can be truly judged or determined, whether supernatural or no, the necessity of consulting with the learned Physician, is likewise demonstrated. Of which we may yet again, give another demonstration within the same instance. It hath been sometimes by oath confirmed and deposed, that these forementioned marks of Witches, have (immediately after they have been seen) suddenly vanished to be no more seen. The question may be, whether their sudden disparence after their manifest appearance, be in nature possible unto such like diseases or no. It is known unto the Physician, that many diseases do insensibly grow, and insensibly also wear and vanish away, without any knowledge or notice thereof taken by the diseased. This therefore solely can be no note of a supernatural mark, whatsoever passionate ignorants fond dispute, to maintain their own wills and prejudicate resolutions. I do grant, if those material excrescencies, do in a moment vanish away, without any precedent preparation, or alteration tending thereto, or do in an instant appear, and in the same moment, without any mutation or proportion of time instantly vanish, then must this be granted supernatural: Quia nihil fit in momento, that is, no natural being hath desinence or being, without proportined time, beyond which nothing can be really or indeed in sublunary nature, whether there be in the vanishing of the former marks, proportion of time or no, and the due antecedent mutations, and alterations in nature requisite, who can truly judge, but he who doth both know the general course of nature in all things, and also the particular course, in the nature of diseases, which is the learned Physician alone. It may be objected, that many common men in the former marks, may as easily see and discern that which is supernatural ofttimes, as the greatest Clerks.  
For example, it hath been published by Authors of great note, that Oracles have been uttered, and articulate sounds heard distinctly issuing from the privy parts of a Pythonisse. Any man that doth know, or hear such sounds out of that place, can as directly and as truly as the Physician avouch this to be supernatural.  
It was sometime openly objected, against a Witch in Northamptonshire at the public Assize, that a Rat was oft observed to resort unto her privy part, and with her liking and sufferance there to suck. This was by oath and testimony urged against her, and she herself confessed it to be true. If the oath and testimony of sufficient witnesses, confirm the History to be true, there is no man unto whom this is not apparent, as well as unto the Physician to be more than natural. Hereto we do answer, that although it cannot be denied, that many things may evidently declare themselves unto every vulgar, as unto the learned Physician to be supernatural; yet doth not this truth in some cases, evince it true in all cases. Because some things are not denied unto a vulgar eye or judgement, it doth not thence follow necessarily, that all things are thereto evident.  
It is further objected, that in those cases, Physicians are oft found deceived, as well as other men. It is answered, that among Physicians, as among all sorts of other men, there are many vulgars', who are, and may be ordinarily, and easily deceived, yea amongst the judicious and learned also, who cannot so ordinarily or easily be deceived, yet there must be some wants and imperfections, since no man in this mortal life can be in all particular points perfect. Notwithstanding, this doth not excuse those who are unlearned, and have many more gross wants and imperfections, for not consulting with those that have less, since unperfect perfection of knowledge, is far better guide than imperfection, gross ignorance, and privation of Art and knowledge.  
It may be yet demanded, what if the Physician or learned man, cannot detect the Devil in these named marks, since the devil is able to have a finger haply in them, where no note or sign thereof shall at all appear?  
Answer hereto is, where God doth give unto men no means, no way or possibility unto their desired satisfaction, there they ought to rest contented, since the contrary is precipitation, and impatience with God his good will and pleasure, and unbridled curiosity. For as in other cases, namely, Felony, Murder, all Law both Divine and Humane, doth forbid to accuse the Murderer, or Felon, where God hath not discovered his guilt by any sign, evidence, or proof thereof; so in case of Witchcraft, where God hath not revealed it by any reasonable proof, unto the learned & judicious, there hath no man warrant to accuse, or challenge upon superstitious grounds, or surmises only. And though this moderation be just and fit to be held, where God hath inhibited the contrary; yet it is no Apology or excuse for negligence, contempt, and want of diligent inquisition at any other time, whensoever God doth permit or offer means, hope or possibility thereto.  
There may here a question be pertinently moved, namely, Whether these marks before mentioned, where proved supernatural, do therefore necessarily convince the party upon whom they are found, a Witch, yea or no.  
Answer hereto is, that simply and alone, such marks do not prove a Witch at all, but with some limitations and considerations, they do absolutely and infallibly demonstrate a Witch.  
Those limitations are these; First, that those marks certainly detected to be supernatural, be by circumstances, presumptions on necessary inference, of reason proved to be known, by the party in whom they are found, that they are of the Devil, or by the Devil there placed.  
Secondly, that they are there continued, maintained, or preserved with the liking and allowance of that party. The reason of these limitations is manifest, for that the Devil is able to impose diverse diseases, as also such like supernatural marks or excrescencies, as are before mentioned, upon men without their liking or consent, where God doth so permit him. This is evident by the History of job, upon whom the Devil brought extraordinary, and more than usual 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 job. No man can justly be accused or suspected in that act wherein he is no agent, but an unwilling Patient, nor can be accessary unto concurrence, or consent with any author in his act, if that author be not known unto him, or not conceived by him to be author. Indeed, if any man be found with such marks, who may be convinced to know them to be of the Devil, and then to like or to be contented with them, assuredly by manifest demonstration, that man is a Witch, if not by an express and open, yet by an occult allowance of the Devil's possession and power, of that part or portion in him. Whosoever giveth any possession of himself unto the Devil, either in part or in whole, doth thereby renounce his Creator, & by this combination with the Devil, is a Witch, or Sorcerer.  
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 Devil doth suck him or her, as also whether the affirmation of a supposed Witch, affirming herself to be a Witch, do infallibly convince that supposed Witch, to be a Witch indeed; and whether that affirmation be sufficient (as commonly deemed her own confession) to condemn her.  
The answer is negative. The reason is, for that many affirmations in themselves, and at first view do seem true serious and sufficient; which better and more considerately examined, are ofttimes even senseless and ridiculous; and therefore justly are denied credit.  
And for this cause no accusations, whether against any man himself, or against another, wherein is no probability or likelihood, no colour or possibility of being; either are or aught to be admitted or heard in justice in any Courts of justice. And for this cause the testimonies, accusations, or confessions which by fools, or madmen are avouched, are by all nations through the world in law not valued, and rejected. The same regard is had of the affirmations and testimonies of children and of melancholy people, and likewise of men with years and age doting, or by diseases or cares manifestly decrepit in their wits and senses. That such decrepits there are usually walking among men not noted nor known unto most, or many, except sometimes upon especial occasion or trial of them made, is no wonder.  
I did myself know some lately living, who formerly have been very understanding, yet diverse years before their end, were with age in their inward senses so worn and wasted; that although as reasonable creatures unto the common view, they talked, conversed, conferred, spoke many times, and in many things with very good reason, and sensibly; yet ofttimes by sudden interchanges, they neither knew reason nor themselves, nor their own names nor children.  
I now know a man near an hundreth year old, who having in my late remembrance been an excellent penman, doth neither now know a word, nor can write nor name so much as one letter among the four and twenty; yet hath he his sight good, as by his discerning and upon his view thereof, giving right name and title unto other as small forms and characters is apparent. His memory sometimes even of the same things is altogether gone by fits; and by fits sometimes returneth in many things, but not in all, nor in any always or certainly. Other some I have known in their memory and fancy by age so worn, that they could not hold or retain 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 conceived; affirming things in this confusion which never were nor ever could be; and denying their sight of those things which from their sight thereof they had truly before named of their own accord; one while constantly believing and avouching whatsoever was said or informed them, though never so dissonant from sense or reason; another while as confidently denying whatsoever truth was said or urged, though never so manifest unto their sight or sense. This is not strange in age, since in diseases it is usual for men sometimes for a time to lose their memory alone, sometimes their reason alone, sometines imagination: sometimes part of one; and part of another; sometimes all; sometimes perfectly none; and yet imperfect in every one. It sometimes also is seen (as Galen saith) that a man enjoying 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 whatsoever is ever constantly and without change void of sense or reason, and as a very mad man or fool.  
Thus much is also written by others of many wise and learned men; who notwithstanding in some one particular alone have discovered themselves to be very fools or mad men: constantly affirming themselves to be dogs, horses, glasses, and for that one folly never reclaimed, in all other things being judicious, learned, discreet and solid. Neither is every vulgar man, nor every won vulgarly learned not accurately judging able to discern these defects, at first, or always; much less where they are hardly and difficultly espied, or by fits only do show themselves. How possible is it for these sorts of people either to be persuaded by others, or from their own guide and unstable conceit to affirm any thing whatsoever concerning themselves or others? and for that cause how necessary is it in matter of weight and judgements, especially of life, to take heed of their rash admittance unto accusations or testimonies concerning themselves or any others. Unto a confession so properly and truly called, do necessarily concur three things. First, in a confession is properly implied & understood the party confessing to be capable of reason, because without reason he can neither know nor judge of himself nor of his guilt. Secondly, in a confession is requisite and necessary that a party confessing himself doth truly know what the Law doth take & define that offence to be which he doth assume unto himself. For by ignorance of the law sometimes silly men suppose themselves and others to have incurred the danger of the Law, where he that truly understandeth the Law is able to inform him the contrary: and for this cause the law itself doth give leave to consult with the Lawyer, and with such as profess and are skilful in the Law.  
Divines likewise generally acknowledge and grant, that there is a mistaking, an ignorantly and a falsely accusing conscience or guilt, as well as a conscience justly judging and accusing.  
And for this cause many a man may take himself to be a Thief, a Witch or other offender, who doth not truly or rightly konws what Theft in his own case or some other points is, or what Witchcraft or some other offences either truly in themselves are, or by the Law are understood; being in some cases not known or agreed, among Lawyers themselves. It is therefore senseless that a man can accuse himself justly of an offence which he doth not know; and therefore also is it as unjust to admit such an accusation against himself.  
Thirdly, in a confession is employed and presupposed a precedent manifest offence or guilt either by fair evidence likely to be proved, or at least by due circumstances and presumptions justly suspected or questioned.  
I do hence conclude demonstratively, that if a supposed Witch be not first found capable of reason, and free from dotage with age or years or sickness; and do not also know what Witchcraft or a Witch is, and thirdly if the Witchcraft or sin itself be not upon sufficient grounds either proved, or at lest questioned; the mere accusation of such a supposed Witch against herself without the former considerations, is not simply or alone sufficient to convince or condemn her; neither is such an accusation, truly or properly to be termed a confession. And thus we have made evident by this instance of the supposed Witches marks, how the learned Physician possessing true Art and learning, is not so commonly as the vulgar sort transported into the maze of vain wonder and ignorant admiration, but duly and truly weighing reason doth apart distinguish and put true difference between the wonders in nature, and the wonders above nature.  
The wonders in nature are such diseases, as in their strange shape and likeness, do counterfeit such maladies, as are induced by the Devil or by Witchcraft. Wonders above nature, are such diseases, wherein the finger of the Devil is indeed and really discovered.  
Concerning the first kind (as here) so formerly in a former Manuel, I have briefly delivered, both some of their general 
* Page. 58 59 60  descriptions, denied by no man that in ancient time was, or at this time is a judicious and learned Physician, as also diverse of their 
* Page 61 62 63 64  particular Histories in the persons of some sick men known unto myself.  
Of the second it is here needless to propound any more particulars than those above mentioned, which I esteem for the general illustration sufficient. In true and right decision and distinction of the one from the other, multiplicity of consideration and circumspection ought diligently attend the intricate maze and labyrinth of error, and illusion in their deceivable likenesses, whereby the Devil, for his own advantage, and the perdition of seduced and beguiled men, doth sometimes cunningly hide his own works, and the devilish practices of Witches and Sorcerers, from their due detection and punishment; sometimes to ensnare the guiltless and innocent, doth jugglingly seem to do those things which Nature doth justly challenge, not as his, but as her own, in just balance weighed. It is most certain, that the Devil cannot possibly mix himself, or his power, with any inferior nature, substance or body, but the alteration, by the conjunction of so far discrepant natures, in the unchangeable decree of the universal nature of all things, necessarily and avoidable produced, must needs witness and manifestly detect it in the great and mighty odds. This is very evident and apparent in all the supernatural works of the Devil, before mentioned in the general discourse of this small Treatise or work, whether such as were declared manifest to sense, or such as were evident to reason; whether such as were effected by the Devil himself, with the consent or contract of a Sorcerer or Witch, or such as were without their knowledge, society, or contract performed by himself. All those supernatural works of both these kinds were therefore known to be supernatural, because they were above and beyond any cause in sublunary nature. The like the learned Physician may certainly conclude, concerning diseases inflicted or moved by the Devil. For it is impossible that the finger or power of the Devil should be in any malady, but such a cause must needs produce some effect like itself, where true and judicious discerning is able to find the infallible, certain, and undeceived stamp of difference. Thus far hath been briefly declared, how the Physician properly and by himself doth alone enter into the due consideration and examination of diseases (where is just occasion of question) whether naturally or supernaturally inferred. How unfit it is here to admit every idiot for a Physician or Counsellor (as is too common both in these and all other affairs of health) let wise men judge.  
Certainly from hence it cometh to pass, that most men for ever live in perpetual confusion of their thoughts in these cases, and as a just judgement of God against their careless search and neglect of learned and warranted true counsel, all certainty and truth herein doth still fly far from them. For as in these ambiguities is requisite and necessary, a learned, judicious, and prudent Physician; so is it as necessary that he find those that need herein advice, truly and constantly obedient unto good reason, temperate and discreet, not mutable upon every vain and idle project to start away, and to be transported from a reasonable, just & discreet proceeding, unto uncertain, vain, and Empirical trials, since wisdom, knowledge and truth are never truly found, but only of those, that with diligence, patience, and perseverance search and seek them out. It remaineth now to come unto the second way of detection of the bewitched sick, which was before said to consist in such things as were subject and manifest unto a vulgar view, as the first unto the learned Physician alone. As of the first, some few examples have been propounded, so of the latter let us also view other some.  
In the time of their paroxysms or fits, some diseased persons have been seen to vomit crooked iron, coals, brimstone, nails, needles, pins, lumps of lead, wax, hair, straw, and the like, in such quantity, figure, fashion and proportion, as could never possibly pass down, or arise up thorough the natural narrowness of the throar, or be contained in the unproportionable small capacity, natural susceptibility and position of the stomach. These things at any time happening, are palpable and not obscure to any eye without difficulty, offering themselves to plain and open view.  
These like accidents Beninenius, Wierus, Codronchins and others also, even in in our time and country, have published to have been seen by themselves. Some other sick persons have, in the time of the exacerbations of their fits, spoken languages knowingly and understandingly, which in former time they did never know, nor could afterward know again: as Fernelius a learned Physician, and beyond exception worthy credit, doth witness concerning a Sick man known to himself.  
Some Sick men also have revealed and declared words, gestures, actions done in far distant places, even in the very time and moment of their acting, doing, and uttering, as I have known myself in some, and as is testified likewise to have been heard, known, and seen by diverse witnesses worthy credit in our 
* See a Treatise of the Witches of Warbozyes.  country, in diverse bewitched Sick 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 kind evident to the reason and judgement of the learned and judicious Physician, and all do therefore certainly detect and prove a supernatural Author, cause, or virtue, because they are manifest supernatural effects.  
Thus have we pointed out briefly, the detection of the bewitched Sick, both by learned Reason proper unto the judicious Physician, and also by common sense and reason in all men.  
If men more at large please to exercise themselves in due consideration and proof hereof, they shall find more certain and sound satisfaction and fruit, with the blessing and allowance of God, then can issue out of the mouths of Sorcerers and Witches, which God hath cursed, and disallowed, and in whose hearts and mouths, the Devil is oft a lying Spirit.  
It hath been briefly, and yet sufficiently herein proved, that Almighty God hath given unto Reason light, whereby reasonable, temperate and sober minds, through circumspect care and diligence, may see and behold whatsoever is truly possible, or just for man to know, with the favour and allowance of God's grace, in the detection and discovery of the bewitched Sick. Whosoever therefore shall contemn, or neglect this light, and shall ask counsel of Devils and Witches, the open and proclaimed enemies of God, do certainly relinquish their faith, and trust in God their Creator, and their patience and dependence upon his providence.  
And although it may sometimes fall out, that prosperous issue doth seem to follow the counsel of the Devil, yet doth it behoones men to be wary, and not presume, lest it prove only a sweet bait, that by a sensible good, the devil may draw their bewitched desirous vain minds unto an insensible damnable hurt. For certainly, he who will rather be beholding unto the Devil, for his life or health, then choose to die in the gracious and merciful hand of God his Creator, can never expect to participate any portion of salvation in him, without extraordinary repentance.  
Thus much concerning the reasonable discovery of the bewitched Sick, wherein leaving to inquire at Witches, Sorcercers, or impostors, upright men, that love or fear God, or embrace Religion or common reason, may and ought confine and satisfy their just desires.   

CHAP. XI. The production of the works of Witches and Sorcerers, unto the public seat and censure of justice.  
WE have hitherto considered, how the works of Devils and Witches, may be both manifest to Sense, and evident to Reason. They have in their diverse kinds and different performances and manners distinctly been instanced. Besides those kinds which have been mentioned, there may be innumerable more, among which are those who undertake and are enquired at, to reveal treasures hid, goods lost or conveyed away, the works and guilt of other Witches, good fortunes, and evil fortunes in diverse affairs, designs and attempts: as also those who undertake by enchantment, to lead captive the wills and minds of men, unto extraordinary and unreasonable desires or lusts, hatred or love unto, or against this or that person, or this or that particular thing, above or beyond the natural power of resistance, and the force and usual guidance of natural reason, in the ordinary course of man's will and nature: but they are all included in the same general kind, and common proof of their devilish impiety, derived from the word of God before alleged unanswerably, and the true consequence of Reason from thence.  
The difference that is in their diverse kinds, doth only arise from their several subjects, manners, ceremonies, and rites, according to their several differing contracts with the Devil: some using in their works, revelations or oraculous answers, of the demand of resorting people in one manner, fashion, ceremony, gesture, and rite; some in another, and some in none at all, certain, or unchangeable.  
Concerning these ceremonies, with their several contracts, and the manners thereof, I will not write, partly, because in this place not much material; partly, because they are difficult to detect, except by the Witches own free confession, which happeneth very rare and seldom; partly, because they tend more to the satisfaction of curiosity then of use and therefore are not without some danger published. It hath now been manifest by the word and mouth of God, unto the reason of man, how a Witch or Sorcerer may evidently appear unto right Reason; namely by his voluntary undertaking to be enquired at, for knowledge and revelation 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 been by learned Authors and by reason declared.  
The revelation being found supernatural, doth discover the supernatural Agent or Author the Devil, whose proper act whatsoever man doth undertake in part, or in whole, must necessarily buy or borrow from him, and thereby be convinced undoubtedly of contract with him.  
We have produced diverse sorts of noted Practisers likewise of this inhibited contract, both in the holy Scripture expressly nominated, and also by their ordinary common custom herein observed in several kinds.  
Concerning them all, we will conclude as a corollary unto all that went before, with the testimony and confirmation of Lucius Apuleius, that famous, expert, & learned Magician, in his book de Aureo Asino, from his long proof and acquaintance with the Devil: Daemons (saith he) president Auguriis, Aruspiciis, oraculis, Magorum miraeculis, that is, the Devils are chief precedents, have chief power or authority, are chief Masters, Guides, or Rulers over Divination, or revelation by the signs taken in flying of fowls, of divination by inspection of the entralls of beasts, of Oracles, and of all the miracles or miraculous works of Magicians. They that will not believe the holy Scripture, nor the testimony of so many men and ages, that the Devil is the sole Author of vain miraculous revelations, divinations and works, let them credit the Magician his own mouth.  
As we have hitherto viewed, how Witchcraft and Witches may be, first, by sense manifestly detected: secondly, by reason evidently convicted: so let us now consider, how they may be both produced unto the bar of justice, and be arraigned and condemned of manifest high Treason against Almighty God, and of combination with his open and professed enemy the Devil.  
Concerning the first, since it chiefly consisteth in that which is manifest unto the outward sense, if the witnesses of the manifest magical and supernatural act, be substantial, sufficient, able to judge, free from exception of malice, partiality, distraction, folly; and if by conference & counsel with learned men, religiously and industriously exercised, in judging in those affairs, there be justly deemed no deception of sense, mistaking of reason or imagination, I see no true cause, why it should deserve an 
* Crimina Meleficorum sunt communis fori, Pertinent ad forum Ecclesiasticum quatenus sunt Haeretici pertinent ad forum seculare quatenus caedes perpetrant in hominibus aut aliis animalibus, Binsfildius praelud 13.  Ignoramus, or not be reputed a true Bill, worthy to be inquired, as a case fit and mature for the same due trial, which justice, Law, and equity have ordained in common unto all other rightful hear and proceedings by witness and testimony, although it is likely to prove a rare plea or cause, because in reason not too frequently to be found, and far less 
* Quidam plus aequo tribuunt operationi Daemonum, Binsfeldius.  in itself common or usual, then is vulgarly reputed. It might notwithstanding, haply be more oft detected, if more diligently according to reason inquired.  
The second kind of Witch by evidence of reason discovered, is far more frequent than the first, as appear by the variety and multitude of names, which it hath branded upon it, and the diversity of kinds and fashions which it hath put on. It is likewise more easily detected and proved.  
A supernatural revelation being first made truly manifest (lest preposterously we haply call a surmised, or falsely suspected offender into question, before any offence be apparent or known; which is an unjust injury, and worthy of rebuke and shame with God and just men) a supernatural revelation (I say) being manifest, any man's guilty contract therein is proved, by his undertaking to be enquired at therein.  
That undertaking likewise is easily known & discovered by those that have inquired. The foundation of this way of investigation of this Witch or Sorcerer, is the Word of God itself before recited, and just and true reason built thereupon, cannot fall or be shaken.  
Thus having brought these prisoners to the Bar, I there arrest any farther progress, and leave them to justice, to the decree and sentence of the reverend, grave, and learned judge, and so proceed the third promised way of investigation, and inquisition of Witches and Sorcerers, according to likely presumption, probable and artificial conjecture.  
But before we arrive upon that point, it is necessary, that first a material objection be satisfied. That is, in the forementioned judgement of supernatural works of Sorcery manifest to sense, how can any true testimony or witness be required or expected, since doubt is made whether really or truly, or ●elusorily and in seeming only, many or most things of that kind, are seen or heard? Hereto is answered: As a true substance is seen not of itself simply, but in and by the outward true sign, shape, proportion, colours, and dimension inherent therein, and inseparable therefrom; so the true likeness, resemblance and portraiture of that substance, when separated from that substance, is as truly and as really seen. Therefore, experience doth show us, that the same eye which saw the shape, proportion, and figure, together with the true substance, doth 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 servant Moses, the true and undoubted substance of a truly created Serpent, was seen when it was changed from a rod, by the outward proper and inherent shape: so as truly war an outward portraiture and likeness of Serpents seen, in the false miracle of the seeming transmutation of the Sorcerers rods. For how could religion or reason condemn those miracles of the Devil for illusions, if the lively resemblance of miracles appearing manifestly unto the eye, had not thereby made them known? For an example, or illustration, how is a juggling deceit known but by the eye? The sight is said to be deceived therein. Therefore it doth see that which doth deceive. Reason likewise comparing that which was seen, with that which is not seen; that is, the counterfeit with the true substance, doth prove the counterfeit the present object 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 Enchanters of Egypt. The testimony of the presentation of both unto the eye, is as true as truth itself; because the Word of truth hath said it. That the Devil is as powerful as the most excellent Painter, to represent any the most true and lively likeness of any creature, is in reason clear, and hath been also before proved.  
Therefore a true testimony may be truly given, and justly accepted or taken of a lively shape, figure, likeness, or proportion, really presented (by the Art of the Devil) unto the eye. All the doubt then remaining, is, to put a true difference between that which our imagination doth represent unto us, from within the brain, and that which we see without by the outward sense. This difference will best appear by an example. Fernelius in his first book, cap. 11. de Abd. rer. cause. doth make mention of a man, who by the force of charms, would conjure into a looking glass certain shapes or visions, which there would either by writing, or by lively presentations so perfectly express and satisfy, whatsoever he did demand or command unto them, that easily and readily it might be distinguished, and known by standers by. This Fernelius doth report that he saw himself. What shall we say herein? Was this Devilish practice a thing doubtful? Was it not manifest to many eyes, diversity of beholders, and the judicious view of a learned and discerning sight. The like Franciscus Picus Miraudula reporteth, videlicet, that a famous Magician of Italy in his time, did keep the skull of a dead man, out of which the Devil did deliver answers unto men enquiring, when the Wizard had first uttered certain words, and had turned the skull toward the Sun. These things being palpably seen, could not be mere imagination. Those things which are merely in imagination (with those men whom diseases deprive not of their sense or reason) are by right reason and true sense, after a short time of their prevalence, easily detected to be imaginary; but those things which are truly, really, and certainly seen, remain the same for ever after in their due reception of sense; with undoubted and unchanged allowance of reason.  
Hence it is, that a man in a sleep or dream, though for a short space, he doth oft times verily, really, and very feelingly (as it were) think himself in many actions and employments; yet when he awaked from sleep, his sense and reason do tell him he was but in a dream. Many sick persons likewise usually, though waking, dream of things falsely imagined, but the disease being gone, and their sense and reason therefrom recovered, 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 usual and familiar unto all kind of men that want not their common wits, to distinguish between those things which are only in imagination, and those which are real and indeed.  
From hence we may then truly conclude, that against the acts of Sorcery and Witchcraft manifest to sense, the due testimonies of understanding, discreet, and just men, aught to be no less equivalent than against another open acts, or crime whatsoever, whereof the Witch of Endor may serve to shut up and conclude all doubt for ever herein, for an unanswerable instance and proof. She acknowledgeth her guilt and crime might be made manifest unto Saul in these words, 1. Sam. 28.9. Wherefore seekest thou to take me in a snare, to cause me to die? Saul likewise himself doth grant unto her, the sufficiency of his testimony to cause her to die, verse 9 in these words, As the Lord liveth, no harm shall come unto thee, for this thing: meaning, by his testimony of her fact, no harm should come unto her. But here may be objected, that it was not his testimony of her fact of raising the vision of Saul, which the Witch did fear, but his testimony of her confession of herself to be a Witch, by promising to undertake it. The contrary is manifest by the Text, verse 21. See, thy handmaid hath obeyed thy voice, and I have put my soul in thy hand, and have obeyed the word which thou saidst unto me. And thus is the doubt concerning the sufficiency of testimonies, and witness in case of Witchcraft satisfied. It now remaineth as was promised and intended, that we next view that light unto the discovery of Witchcraft, which artificial conjecture, probable reason and likely presumption do afford, since what sense and reason have made manifest is already declared.   

CHAP. XII. That Witches and Witchcraft may be discovered by probable reason and presumption.  
AS from things evident to sense, and manifest to reason, there issueth a certainty of undoubted knowledge: so in things that carry only probability, 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 cometh to pass, that he who truly knoweth, and knowingly can distinguish and discern the validity, nature, difference, and right use of probabilities, doth most seldom in his opinions mistake or err.  
Hence also it cometh to pass, that according to several measures, and degrees of diligence, study, practice, and exercise of judging in probabilities, men do diversely differ, some excelling other in the merited styles and attributes of subtlety, Policy, Sagacity, Exquisiteness. It is true, that in probability, is no perpetual 
* Certum est, quod nunquam aliter fiat, probabile, quod plerunque ita fiat, Cicero.  certainty: notwithstanding he that warily and wisely weigheth it, cannot in the uncertainty thereof but find more certainty, then in blind and unlikely casualty; then in rash attempts and prosecutions, void of counsel, or likely reason.  
For although sometimes those things which seem most likely and probable, do happen to prove false, yet doth nature and reason teach and enjoin us rather to give credit thereto; and experience doth manifest that the cause of deception therein, for the most part, doth consist in the weakness of man's judging thereof aright. For in judging of probabilities, are great odds, some things only seem probable to such as are 
* Probabilia sunt; quae probantur aut omnibus, aut plurimis, aut certe sapientibus, & iis si non plurimis, at maxim probatis, quorum est spectata Sapientia, Aristot.  wise, learned, expert, subtle: some unto the most exquisite judges alone: some to every vulgar; some to the choice and best sort of Vulgars', and not unto all; and in these differences, doth necessarily breed much error and mistaking. Notwithstanding, the virtue and force of probability itself, simply doth not deceive, or usually fail, but as it is diversely and differently conceived by men, that oft proveth false, which seemed likely. Vatem hunc perhibemus optimum, saith Cicero, qui bene conijciet, that is, we avouch and affirm 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 conjecture, which ever consisteth in the exquisite perpension of probable inducements.  
What is among men more admired, or more worthy to be admired, than this art, this skill, this power? Who doth not know what use, also what benefit doth arise thereby, both unto the true warrant and allowance of action, and also unto the maintenance, and justification of right opinion, in counsels and deliberation? As in all other faculties and sciences, the excellency and necessity thereof doth brightly shine: so most apertly unto common observation, it doth prove and manifest itself in the two several professions of the Logician and the Orator.  
The Logician in his discrepations and questions, concerning doubts and ambiguities, by the diligence of subtle dispute, from the light of probability, rectifieth the unstable fluctuation of unconstant opinion, and produceth through mature disquisition, and raciocination, what is most safe, most consonant with truth, to hold, affirm, or be persuaded.  
The Orator in his conjectural state or questions, in his pleas of doubtful and controversed facts, or rights, wherein ofttimes probability and likelihood, seem to stand equal and unpartial unto both parts: notwithstanding by mature, acute, and seasonable pressing, and urging that which is most like, most reasonable, and consonant with right, with law and equity, in the end doth bring into light, and discover, what is most equal, upright, and worthy to be credited, or respected. What evictions of truth and right, what convictions of guilt and error do daily issue from hence, common experience, doth prove and demonstrate.  
Thus much briefly prefixed in general, concerning the necessity, light and truth of probabilities; it now remaineth to consider the use and power thereof likewise, in our particular proposed subject of Witchcraft, which common sense doth not only justify (as in all other subjects) but the word of undoubted truth.  
Almighty God, in case of Idolatry, doth not only publish and proclaim his detestation of that great sin itself, but therewith doth include whatsoever hath any probability of respect, or reference thereto; whether in affection and inclination, or in ceremony or superstitious show. This is evident, Deut. 18. verse 9 where he first forbiddeth his people so much as to imitate, or do after the manners of the Gentiles; and afterward particulariseth their making their sons and daughters to pass thorough the fire. Likewise Levit. 19.27, 28. where he forbiddeth as much as the cutting of his people's heads, or the corners of their heads round, or ma●ring 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 groves of trees near his Altar, because it was the custom, invention, manner, and resemblance of Idolaters.  
As in case of Idolatry, so in case of Witchcraft, which is likewise a kind of Idolatry, because the worship of Devils, Almighty God in those places of holy Writ, where he publisheth and proclaimeth his high displeasure against Witches and Sorcerers, with that abominable sin itself, doth also condemn as abominable; First, in general all kind of show, of affection, liking, inclination, or respect thereof; Secondly, any customs, fashions, rites, ceremonies, superstitions, or gestures from thence derived, or belonging thereto.  
The first is manifest, Levit. 19 verse 31. There the Prophet, from their God jehovah, doth charge his people, that they do not so much as turn toward, or decline toward Sorcerers or Soothsayers, vouchsafe to ask any question, or to respect them: and Levit. 20. verse 6. he giveth judgement and sentence of death, against that soul that doth but turn or look toward them.  
The second is likewise manifest, Isaiah 8. verse 19 where Almighty God noteth the superstitious peepings, whisperings, and mutterings of Sorcerers, and according to those gestures, doth with reproach term them whisperers, mutterers and peeper's: and Deut. 18. verse 10, 11. he rehearseth their mumblings, and charm, and their superstitious marking the flying of fowls; and Levit. 19 verse 26. he noteth their vain and ceremonious observing of times.  
If then Almighty God be so strict, that he will not endure or tolerate so much as a friendly looking toward Sorcerers: the least respect given unto 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 zeal, or the duty of man toward God his Creator, esteem any of these, or the like, or the least of them, less than sufficient matter of probable doubt, presumption, religious jealousy, and suspicion against such men, as do, or dare presume to imitate, to practise or use them?  
As the holy Scripture hath pointed out some few gestures, manners, and rites of Sorcerers, for an example and light unto all other of the same kind: so hath the daily observations of succeeding times added infinite more, which have, do, and still may increase, multiply, and be added, and newly invented, and put on new different shapes and fashions, according to the fancy of the contractors therein, which are the Devil, and man possessed by him, in whose powers and will, according to the nature, quality and conditions of their contract, dependeth and consisteth the variation, or innovation of ceremonious rites.  
For this cause, among Authors and records both of elder and later times, we read of such diversities and numbers of superstitions litations, dedications, performances, and a diabolical solemnities. As therefore we have manifested such superstitious rites, ceremonies and gestures of Sorcerers, as the holy Scripture hath noted and deciphered; so let us propound some other by aftertimes, and other Authors observed.  
Some have used in their intention or execution of their Diabolical works, or in the way of prelusion one kind of 
* See Master Perkins discovery of Witchcraft, chap. 2. pag. 48.  ceremonious homage, and some another. Some do never attempt nor enterprise a Diabolical execution, but with mumblings, whisperings, and secret sounds, and words heard grumbling in their mouths: as Theophrastus in his 9 book of herbs and plants doth witness, concerning certain Magicians in gathering Helleborus, and Mandragora: and as is likewise undoubtedly discovered, by the great attributes that are by many famous Writers ascribed unto the Cabal of the jews, and unto letters, characters, words, syllables and sentences superstitiously pronounced.  
Galen writeth, that a certain Sorcerer by uttering and muttering but one word, immediately killed, or caused to dye a Serpent or Scorpion. Benivenius in his book de Abd. morb. cause. affirmeth, That some kind of people have been observed to do hurt and to surprise others, by using only certain sacred and holy words. It is apparent likewise, that others have accomplished their devilish ends, by apparitions, shapes, or figures, raised or conjured into glasses; as Fernelius, an eyewitness, in his book de Abdit. rer. cause. doth publish. Some receive power and virtue from the Devil unto their Diabolical preparations, by certain enchanted herbs, or medicines which they mix and gather, sometimes with brass hooks, sometimes by Moonshine in the night, sometimes with their feet bare and naked, and their bodies clothed with white shirts, as Pliny reporteth. Some are reported, to obtain of the Devil their desired ends or works, by delivering unto the Devil bonds or covenants, written with their own hands. This Serres the French Chronicler doth report, confessed by certain Witches, in the reign of Henry the fourth. And Mr. Fox, in the life of Martin Luther, doth make mention of a young man, who delivered a bond unto the Devil, upon certain conditions, which bond was written with the young man's own blood, and upon his repentance, and the earnest zealous prayer of the people unto God in his behalf, was redelivered, and cast into the Church in the view and sight of the whole assembly there and then being. Some derive an effectual virtue unto their decreed Devilish works, by hanging characters or papers about the neck, as Pliny reporteth. Some practice to bring their Devilish ends unto issue, by conjured images and pictures of wax, gold, earth, or other matter, as Thomas Aquinas in his book de occultis Naturae witnesseth.  
Holing shed, page 534. doth chronicle the execution of certain Traitors, for conspiring the king of England's death by Sorcerous and Magical pictures of wax. The same author, page 1271. doth report, that in the twentieth year of Queen ELIZABETH, a figureflinger (as he termeth him) being suspected as a Conjurer or Witch, suddenly dying, there was found about him (besides books of conjuration, and other Sorcerous papers or Characters) the picture of a man wrought out of Tin. Some late writers have observed, that diverse Witches by such pictures, have caused the persons thereby represented secretly to languish and consume, as was lately proved against some late famous Witches of Yorkshire and Lancaster, by the testimonies beyond exception of witnesses, not only present, but precedents in their trial and arraignment. Some execute their hellish intentions by infernal compositions, drawn out of the bowels of dead and murdered Infants; as joannes Baptist Porta in his book de Magia naturali, doth from his own knowledge affirm, and thereto the Malleus Maleficarum with others do assent.  
Some practice also Sorcery by tying knots, as Sant Jerome testifieth in vita Hilarij, concerning a priest of Aesculapius at Memphis. Some practice Witchcraft by touching with the hand or finger only, as Binivenius saith. Some in their Sorcerous acts or conjurations, use parchment made of the skin of Infants, or children borne before their time: as Serres reporteth from the confession of Witches, in the time and reign of Henry the fourth detected. Some for the promoting of their Devilish devices, use the ministry of living creatures, or of Devils and spirits in their 
Perkins discourse of Witchcraft, chap. 2. page. 48.  likeness as histories report, and Theocritus in his Pharmacentria, seemeth to credit, inducing there a Sorceress, who by the power of her bird, did draw and force her Lover to come unto her.  
This seemeth not impossible unto a Witch, by the multitude of living shapes, which the Devil in former ages hath usually assumed, termed Fauns, Satyrs, Nymphs, and the like, familiarly conversing with men. Some bring their cursed Sorcery unto their wished end, by sacrificing unto the Devil some living creatures, as Serres likewise witnesseth, from the confession of Witches in Henry the fourth of France deprehended; among whom, one confessed to have offered unto his Devil or Spirit a Beetle.  
This seemeth not improbable, by the Diabolical litations and bloody sacrifices, not only of other creatures, but even of men, wherewith in ancient time the heathen pleased their gods, which were no other than Devils. And rather than the Devil will altogether want worship, he is sometimes contented to accept the parings of nails; as Serres from the confession of certain French Witches doth report. Some Authors write, that some sorts of Sorcerers are observed to fasten upon men their Magical mischievous effects, and works, by conveying or delivering unto the persons, whom they mean to assault, meats, or drinks, or other such like; as is evident by the general known power of the Magic cups of the enchanted Filtra or love draughts: and as seemeth justified by S. Augustine, in his 18. book de Civitate Dei, making mention of a woman who be witched others, by delivering only a piece of cheese. Some of our late Countrymen have observed, some Witches to mischief or surprise such as they intent maliciously to destroy, by obtaining some part or parcel of their garments, or any excrements belonging unto them, as their hair, or the like.  
It is not to be doubted that the Devil, that old Protens, is able to change and metamorphize his rites, ceremonies, and superstitions, into what new shapes or forms are best suitable to his pleasure and his fellow-contractors most commodious uses and purposes. Concerning all the former mentioned, although it be exceeding difficult; nay, an impossible thing for any man to avouch every of them true in his own knowledge or experience; yet for that some kinds of them we may assuredly know and believe from God himself, who hath in his sacred word nominated both 
* Isaiah 8.19.  apparitions of the Devil, as also, incantations, charms, 
* Sam. 1.28. 8. Exod. Levit. Deuteron.  spells and familiarity with Spirits, as also for that reason doth demonstrate, that there may be many more kinds, besides those named of the same likeness, nature abused, and devilish use; and for that unto othersome, the credit, worth and merit of those Writers by whom they have been observed and published, doth give weight and estimation, it may be approved as an infallible conclusion, that wheresoever any of them or the like, being diligently enquired after, are either really found, or in appearance or show resembling, that there (with the concurrence of circumstances, and approved precedence of a manifest work of Sorcery consenting) that there, I say, it ought to be sufficient & uncontrolled matter, or occasion of just suspicion and presumption against the particular, in whom they are by just witnesses free from exception, detected and palpably known, practised and exercised. As we have now briefly recited and called to mind some sorts of such ceremonies, rites, superstitions, manners, instruments and gestures as are annexed unto that kind of Sorcery or Witchcraft which consisteth in action: So let us also recite some other sorts of ceremonies, rites, and superstitions, which belong unto that kind of Sorcery which is conversant in divinations, revelations of things hidden, predictions, and prophecies. Divinations according to nature or art, as Cicero distinguisheth in his first book de Divinatione, we do not intend or purpose, but that divination which the same Author in the same place doth refer into a power above man, which he there termeth the power of the gods, between whom and divination, the Stoics make this reciprocation, Si sit Divinatio, Dij sunt, si Dij sine est Divinatio; that is, if there be right divination or prediction of things to come not contained in Art or Nature, certainly that divination is of the gods, as reciprocally where there are Gods, there is divination. Here we see plainly, not only the antiquity, but the direct original of divinations, and that they do manifestly derive themselves from Idol-gods, from Infidels, from Idolaters.  
This is further evident likewise, by the general current and report of all Histories, even 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 witness. The holy Scripture also and Word of God doth testify the same, Deut. 18. verse 9, 10, 11. where divination by the flying of fowls, by the observation of times, and the like, are reckoned among the abominations of the Nations, or Gentiles.  
The original then of Divinations issuing from Devils (because from false gods, the gods of the heathen and Idolaters) let us for the better noting of the abomination itself, observe and point out some of their ceremonies, manners, and superstitions also.  
Some in old time used to divine, as by the flying of fowls, so by viewing of lightning, by monsters, by lots, by inspection of the Stars, by dreams, per monstra, & portenta, fulgura, sorts, Insomnia, per Astra, as Cicero testifieth at large in his books de Divinatione. Some did use to draw their Divinations out of tubs, or vessels of water, whereinto were cast certain thin plates of silver and gold, and other precious jewels, by which the Devils (which Infidels ignorantly called their gods) were alured to answer unto demands, doubts, and questions, as is by Psellus described, and was usual among the Assyrian conjectors. Some derived their Divinations from looking-glasses, wherein the Devil satisfied unto demands and questions, by figures and shapes there appearing.  
This kind of Divination was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto came very near and was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some fetch their Divinations by lots, taken from points, letters, characters, figures, words, syllables, sentences, which kind of divination is distinguished by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we should number up every particular kind of shape, wherein Divination doth shroud itself, it would prove a long and tedious voyage, not only through fire, water, air, earth, and other far distant and divided parts of the wide and spacious world, but through sives, riddles, the guts and bowels of the dead, and many other secret haunts & holes, wherein as the invincible Labyrinths of intricate illusions, the Devil doth shadow and hide his subtle insidiation of silly deceived man.  
He that desireth more curiously to read other particulars herein, I refer him unto S. Augustine, de natura Daemonum, and to Camerarius, de Divinationum generibus. It is sufficient that the truth and possibility of these kinds of Divinations and the like, with their ceremonies, rites, customs, and superstitions; as also their detested original, end, use, and abomination, is esteemed devilish by the Word of God, and his most sacred voice, wherein under those kinds of Divination, by the flying of fowls, observation of times, Deut. 18. verse 10, 11. and vain gazing and beholding the Stars, Isaiah 47.19. he displayeth and judgeth the nature and quality of all other the like, covered by what styles or names soever. The enumeration of any more sorts, might increase in number, and advance curiosity, but can add nothing in substance or material use. The reason that the Devil requireth these rites and ceremonies, S. Augustine doth declare lib. 21. cap. 6. de Cinit. Dei, Alliciuntur Daemons (saith he) per varia genera lapidum, herbarum, lignorum, animalium, carminum, ri●uum, non ut animalia cibis sed ut spiritus signis, in quantum scilicet haec iis adhibentur in signum divini honoris cuius ipsi sunt cupidi. That is, Devils are drawn or Conjured, by diverse kinds of stones, herbs, woods, creatures, words, rhymes, rites, or ceremonies, not as living creatures desire food, but as spirits rejoice or delight in signs, because those signs argue respect, worship, and honour, whereof they are very ambitious and desirous, as affecting Divine worship in malice of God himself and his Divine worship. To the same purpose saith Binsfeldius Comment. vel Explicat. in praelud. 9 Delectantur Daemones signis cum imitaeri Deum studeant in Sacramentis suis. That is, Devil's delight in signs, rites, and ceremonies, as desiring to imitate, or to be like God in his Sacraments.  
We have summarily (wherein for our information is sufficient competence) produced some few sorts of ceremonies, rites, and superstitious gestures in both kinds, that is, both such as belong to that kind of Sorcery, which consisteth in act, and working, as also that which is exercised in Divination, prediction, and revelation.  
The general rule and reason is the same, and extendeth itself equally against both.  
Let us then in the conclusion thus conjoin them both together. What man is he among men so blind, who beholding any man the former ceremonies, rites, prelusions, or gestures, being suspicious notes, marks, cognisances, and badges of Sorcerers and Witches, in either kind, and doth not think that he may with good reason doubt the ordianry correspondence of fruits, & works answerable thereto? Unto the former presumption, if circumstances of time, place, instruments and means, fitting such devilish Acts, opportunity, and the like do add their force, doth not just occasion of doubt increase? For illustration and example, let us suppose a person of a curious and 
* Mast. Perkins in his discourse of Witchcraft, chap. 1. pag. 11.  inquisitive disposition in things hidden or inhibited, a man void of the fear and knowledge of God, a searcher after Sorcerers, and their devilish Arts, educate among them by kindred, affinity, or neighbourhood, with them having general opportunity unto inchoation into that Diabolical mystery, a man likely and prone to become a receptacle of Devils, expressed by his long observed, or known flying from, or hating all occasions or places, where the name, mention, worship, or adoration of Almighty God is in any kind used; a man out of whose cursed lips hath at any time been heard, the 
* Perkins chap 2. pag. 48. discourse of Witchcraft.  renouncing of God, or voluntary profession or love and friendship unto the Devil (all which with horror sometimes my own ears did hear, in a 
* She was easy and ready to profess, that sh● renounced God and all his works, but being required to say that she renounced the Devil & all his works she did refuse it with this addition of the reason, (videlicet) for that the Devil had never done her any hur●  woman at an open assize, being there indicted upon suspicion of Witchcraft.)  
Let us yet further consider in the same man, an extraordinary alienation of himself, from all society and company with men (for that familiar conversation with Devils, begetteth an hatred and detestation, both of the remembrance of God or sight of men) likewise a frequentation or solemn haunting of desert 
* Serres, fro● the confession of Witches detected an● censured in the reign of Henry 4. of France.  places, forsaken & unaccustomed of men, the habitations of Zijm and Iijm, graves and sepulchers. This seemeth, Math. 8. Luke 8. Mark 5. in the possessed true.  
The possessed and the Witch, are both the habitacles of Devils; with this only difference, that the Witch doth willingly entertain him.  
His custom of haunting tombs and sepulchers, in the one doth make it probable, and credible in the other. Likewise a solitary solacing himself, or accustoming abroad oft, and usually alone, and unacompanied at times and hours unusual and uncouth to men, as the most dark seasons of the night, fitting the dark works, and the workmen of the Prince of Darkness.  
Let us yet more particularly observe this man branded with the former note, seeming or professing to practise works above the power and possibility of man, to threaten or promise to perform, beyond the custom of men, whether in general, or toward any particular. In a devilish intendred action bend against any particular, likewise we may diligently examine any manifest special provocation, first given: secondly, an apparent apprehension thereof expressed by words, gestures, or deeds: thirdly intention, or expectation, succeeding the provocation, starting out ofttimes, or intimated by any rash, unadvised, or sudden, project, of heady and unbridled passion: fourthly, the opportunity suitable unto such an intended design as time and place competent for access, speech, sight, or receiving from, or giving unto the particular, against whom such devilish thoughts are set, any thing, wherein any enchanted power or virtue is usually hid and conveyed.  
After a Sorcerous deed is thus certainly observed to proceed, we may then further with vigilant circumspection view, whether aught may be detected, justly arguing his rejoicing pride, or boasting therein, that standeth justly suspected, or aught that may prove or express his doubt, or fear of discovery, his guilty looks, cunning evasions, shifting, lying, or contradictory answers, and apologies unto particulars urged.  
These circumstances and the like, though each alone and single may seem 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 movent, coaceruata multùm proficiunt (saith Cicero) that is, every single circumstance hath his weight and use, but consenting and concurring together, they do much advantage. Since than what virtue or power soever, circumstances and presumptions, do usually and generally unfold in all other subjects or matters whatsoever, the same equally and as largely, reason doth here display and offer in this of Witchcraft: why should not the like practice thereof herein also be urged and found, as likely and successful? I do not commend or allow the usual rash, foolish and fantastical abuse of circumstances, nor their wresting and forging, nor the conjuration or raising up of their likeness, and shadows, without any substance or truth (as is too common and vulgar) out of mere fancy or defect of true judgement, without the due manifestation of a certain crime first in this kind assured.  
But where all the former circumstances do truly and really occur, or most of them, or the most material amongst them with an apparent uncontrolled precedent evidence of an undoubted act of Sorcery, and are not indirectly wrested or guilefully extorted, but directly proved, & fairly produced and urged; what man enjoying his common sense or reason, can be ignorant, what a large scope and fair field they do yield to sent, to trace and chase the most hidden and secret guilt of Witches whatsoever, out of their utmost shifting most close coverts and subtle concealments?  
I do not affirm circumstances and presumptions, simply in themselves sufficient to prove or condemn a Witch: but what reasonable man will or can doubt or deny, where first a manifest work of Sorcery is with true judgement discerned, and known certainly perpetrate: that the former circumstances and presumptions pointing unto a particular, do give sufficient warrant, reason, and matter of calling that particular into question, & of enjoining and urging him unto his purgation and justification from those evil appearances, whereby through the differences, jars, contrarieties, and contradictions of the false faces and vizards of seeming truth (because identity and unity is properly and solely found with truth itself inviolable and the same) guiltiness is oft unable to find a covert to hid itself, but rubbed or galled unto the quick, doth break out and issue forth in his own perfect and undeceiving likeness. It may be objected, that it doth commonly fall out, and is so oft seen, that the hearts of Witches are by the Devil so possessed, so hardened and sealed up against all touch, either of any conscience, or the least spark of the affections of men left in them, that there is no possibility, or hope of any prevalence, by the pressing of any presumptions or circumstances, which they for the most part will answer with wilful and perverse silence.  
This is and may be sometimes true, yet is no sufficient reason, why due proof and trial should not always diligently be made herein, since first experience itself doth witness a manifest benefit thereby: secondly, the like reasonable course and practice is known both usual, fruitful and effectual in all other disquisitions, and inquisitions whatsoever: and thirdly, the Devil himself, the Witches and Sorcerers great and grand Master, though of far fewer words than Witches, (as seldom speaking at all) and abounding with far more subtlety and cunning; yet is he not able by all his art or cunning, always to hide his own works, but by presumptions and circumstances, wise and understanding hearts do oft discern and discover them, as is by daily experience seen and testified, and is confirmed by the proof which all holy and godly men have ever 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 evil spirit which is the Devil.  
Although therefore God for his own secret decree, or purpose, do permit the Devil sometimes to hide and shadow the guilt of his associates, Witches and Sorcerers, from the sight or deprehension of man, and thereby, sometimes, frustrate man's just endeavour and duty of their discovery; yet doth he not totally or altogether herein subject, or captivate, or abridge man's power or possibility of prevalence, even against all the power and force of Devils, as ofttimes our dullest senses cannot choose but witness.  
Could the Devil, or their own craft whatsoever, deliver the Sorcerers from destruction out of the hands of Saul, who justly destroyed them all out of the land of Israel, 1. Sam. 18. verse 9 or out of the hands of josias, who according to law, took away or abolished all that had familiar Spirits, and Soothsayers. 2. King's chap. 23. verse 24? The extirpation of these Soothsayers, by those Princes, was commended of God, and by his Law commanded, Levit. 20.27. The same Law of God commandeth, that no man be judged or put to death, but by the mouth of two witnesses, from whence it is necessarily collected, that the works of Sorcery are not always hidden, but ofttimes so open, that they may be manifestly noted; otherwise, how could they be testified, which unto their condemnation the Law doth ever presuppose and necessarily command?  
Neither is this Law of God any thing discrepant from the commom equity of all laws, or from reason itself: first, for that many works of Sorcery do immediately in their first view, manifest themselves to the sense, as is evident, by the miraculous works of the Enchanters of Egypt, practised in the sight of Pharaoh King of Egypt. Secondly, for that many works are apparent manifestly to Reason, in which, though the sense cannot immediately discern, or take notice of their quality and author; yet by necessary inference and evidence of reason, they are certainly and demonstratively proved to issue from the power and force of Spirits and Devils, as hath been formerly declared, concerning both works and also divinations, prophecies, and revelations hidden from all curiosity and possibility of man. Thirdly, for that circumstances and presumptions do with good and likely reason call into question, and justly charge with suspicion (as hath been instanced) concerning the performers and practisers of ceremonious rites, superstitious gestures, actions and manners usual unto Witches and Sorcerers. Since then, as is before proved, Almighty God doth enjoin a necessity of testimonies, unto all condemnations and judgements of death whatsoever, and testimony doth always necessarily include a manifestation of whatsoever is testified, either to sense, or reason, or both; it followeth as a necessary conclusion unto all that hath been said: that from things either manifest to sense, or evident to reason, issueth wholly and solely, not only the reasonable and likely way of detection of Witches, but the very true way by God himself, 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 Devil himself is altogether able to hide or defend their guilt. Diligence therefore herein duly and carefully exercising itself certainly shall not, nor can prove the Law of God vain, nor the own endeavour frustrate or void, although haply difficulties and impediments may sometimes interrupt, as in all other cases and affairs is usual.  
Thus hath been made manifest how Witchcraft is discoverable by sense, and evident by reason; likewise, that it is no more inscrutable or hidden from detection in the inquisition thereof, by signs of presumption, probable and likely conjecture or suspicion, than all other intricate or hidden subjects, or objects of the understanding whatsoever. For, although presumptions are alone no sufficient proof, yet do they yield matter and occasion of diligent and judicious inquisition, which is the reasonable way and due method of upright proceeding, and the common, hopeful and warranted path unto all detections, in all other cases of doubt and difficulty whatsoever; wherein I see no cause or reason, why judicious, wary and wise practice and proof, weighing and pressing circumstances into the bone and marrow, should not equally, in case of Witchcraft, as in all other cases of judgement and inquisitions (though not ever because that exceeds the nature of presumption) equally, I say, and as oft should not confound the guilty, and chase and wind out as fair an issue.  
Certainly, if men would more industriously exercise their sharper wits, exquisite sense, and awaked judgements, according unto the former reasonable, religious, and judicious ways, exempt from the burden and encumbrance of blind superstitions, traditionary and imaginary inventions and customs, no doubt, but experience would yield and bring forth in short time, a much more rich increase of satisfaction, and more happy detection in judicial proceedings.  
It is true, that in the case of Witchcraft many things are very difficult, hidden and enfolded in mists and clouds, overshadowing our reason and best understanding.  
Notwithstanding, why should men be more impatient or dejected, that in matters of Witchcraft, many things are oft hidden from our knowledge, and discovery, when the same darkness, obscurity, difficulty and doubtfulness, is a thing ordinary in many other subjects beside, as necessary unto us, and concerning which, it may be no less truly said, that in this life of mortality, much more is that which is unknown, then that which is known and revealed unto us.  
Hence is that ancient saying of the Philosopher: Hoc tantum scio, quòd nihil scio, that is, so few are those things, which are demonstratively, truly, and certainly known, that they are nothing in comparison of the infinite number and multitude of such things, as are either only probable, or obscure or inscrutable.  
For to deny that God hath given unto man a great measure of knowledge in many things, were not only gross darkness and blindness, but great ingratitude, yea impiety. Nevertheless, 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 wisdom more or less reveal distribute and dispense, in several measures, unto several men, according to their several cares, studies, indefatigable pains, and more industrious endeavour, in seeking and enquiring it: in defect whereof more commonly then either in Gods decreed restraint, or nature's abnuence, men's desires and labours are so often annihilate.   

CHAP. XIII. The confutation of diverse erroneous ways, unto the discovery of Witches, vulgarly received and approved.  
AS true religion doth truly teach the true worship of God in that true manner which he requireth, and commandeth: so superstition in an unapt measure or manner, doth offer up and sacrifice her vain & foolish zeal or fear. Unto her therefore & her sacrifice, thus doth Almighty God reply; Who required this at your hands? I hate and abhor your Sabbaths and your new Moons, Isa. 12.13. The heathen Orator could say, Religio continetur cultu pio Deorum. True religion consisteth in the holy and true worship of God. Unto the advancing of the worship of the true God, the extirpation of Witches and Witchcraft (because it is the most abominable kind of Idolatry) is a special service, and acceptable duty unto God, expressly commanded by himself, Deut. 17.3, 4, 5.  
In the performance therefore of this worship, as it is solely and truly religious, to seek their extermination by those means, and in that manner, which Almighty God doth approve and allow: so with misgoverned zeal or fear, in the ignorance, or neglect of the right manner or way, inconsiderately to follow unwarranted paths thereto, is plain Superstition.  
julius Scaliger, in his third book of Poetry, thus describeth very lively the nature of Superstition. Superstitio satisfacit ad notandum eum habitum, quo metuimus, aut Deum sine ratione, aut ei opera attribuimus quae opera ne cogitavit quidem unquam ille, that is, this word Superstition doth serve to set forth such an habit or disposition of mind, wherein we worship or so fear God, as is void of cause or reason, or unto our own hurt or damage, we attribute unto God, as of God, those works or things, which Almighty God himself never thought or intended. The word which the greeks use for Superstition, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsulta & absurda divinae potentiae formido, that is, an absurd, and ill-advised fear or worship of God, which certainly 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 special part therefore of the worship and fear of God, namely, in the discovery of Witchcraft and Sorcery, as we have before laboured to find out those ways which are lawful, justifiable, and allowed: so let us now briefly display the folly and vanity of erroneous and blind paths, pointing deceitfully thereto; that we seek not superstitiously to serve God, in our enjoined and commanded duties of the discoveries of Witches, with our own vanities or follies, rash inventions, or devices; but in reasonable, just, discreet and religious proceeding, which is only and solely acceptable with God.  
In former ages and times, have been published by diverse writers, many ridiculous traditions, herein so vain, and so far unworthy any serious confutation, that they scarce deserve 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 virtue of exorcisation, of incense, of odours, of certain mumbled sacred or mystical words.  
I will therefore omit these, as by time itself worn exolete, found worthless, and almost of later writers left nameless, and will only oppose and examine such later experiments, as do in our time and country most prevail in esteem.   

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 sink within her bosom 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 compass.  
That which is ordinary, is natural; as likewise that which is natural, is ordinary. Aristotle in the second of his Ethics saith of that which is natural quod aliter non assurscit, that is, ordinarily it is not otherwise, then ever the same. From whence it doth follow by good consequent, that whatsoever is ordinary, must be natural, because it keepeth the same course and order, which is the property of nature.  
For this cause Scaliger in his book de subtilitate saith, Natura est ordinaria Dei potestas, that is, nature is the ordinary power of God, in the ordinary course and government of all things.  
If then this experiment in the trial of Witches, be as a thing ordinary (as it is vulgarly esteemed) it must be found likewise natural. If it cannot be found natural, it cannot be ordinary. That it is not, nor cannot be natural, is manifest.  
First, for that the ordinary nature of things senseless and void of reason, doth not distinguish one person from another, virtue from vice, a good man from an evil man. This our Saviour himself doth confirm, Math. 5. verse. 45. God maketh his sun to arise on the evil, and the good, and sendeth rain on the just and unjust.  
Nay, we may further observe in the book of God, and also read in the book of nature and common experience, that the common benefit of nature, is not only vouchsafed unto all wicked men indifferently, but even unto Devils themselves, who do not only participate in nature the common essence, faculties and powers, proper unto the substance and nature of all other Spirits; but also do exercise these powers and spiritual forces usually upon other inferior natures, subject unto their supernatural nature, reach and efficacy, as is often seen in their works even upon the bodies and goods of the blessed Saints and sons of God.  
Hereby then is evident, that nature cannot take notice, or distinguish a wicked man, no not a Devil, and therefore much less a Witch.  
But here may be objected, that diverse herbs and other simples, produce many strange and wondered effects, by an hidden secret, and occult quality and property in nature, though there appear no manifest quality ofttimes in them, by which in reason or probability they should or can be effectual thereto. This Physicians do daily witness and prove true.  
Why then may not there be likewise yielded the like hidden power, or antipathetical virtue in the nature of the element of water, and thereby a Witch be detected; as well without known cause or reason thereof in nature; notwithstanding naturally the evils or diseases both of body and mind, are both detected, and cured by elementary substances or compositions, in which there is no manifest known 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 seem to justify it true; yet is not this sufficient to evince it a thing natural. Those things which are natural, necessarily and ever produce their effect, except some manifest or extraordinary interception or impediment hinder.  
Thus fire doth necessarily, ordinarily, and always burn and consume any combustible matter or fuel being added thereto, except either some manifest or extraordinary hindrance oppose it. The like may be said of all other elements for their natural effects in their proper objects. Natural medicines likewise, if rightly accommodated with prudence, art and discretion unto the right disease, do never fail their usual productions or effects.  
This Almighty God in his holy writ doth confirm, and long and aged experience of many hundreths of years hath successively witnessed, wherein the ancient records of all learned writers, have ever testified innumerable medicinal herbs and drugs, certainly and truly to be ever the same. Present times do likewise see & witness it, and no man doth or can doubt it in the right proof. Concerning any such nature or custom in the element of water, in the refragation of Witches, who was as yet ever able to write and fully resolve, or prove it ordinary, necessary, certain, ever or for the most part, not failing as is in course of nature most infallible and never doubted? What former ages have successively vouchsafed the mention of truth or certainty therein? Hath Almighty God, at all, so much as approved any opinion or thought thereof? Is it not rather to be justly doubted, that it may be esteemed among the abominations of the Gentiles, which God in his people doth detest, Deut. 18. verse 9? Do all men in our time, or good and just men avouch their own proof in the trial thereof? Or chose, do not many wise, religious, learned and equal minds with reason reject and contemn it? Doth Law as yet establish it, or reason prove it? How can it then be proposed as equivalent with those reasonable means or ways, of just proceedings or trials, which God, his divine Law, his law of nature, judgement, reason, experience, and the laws of men have ever witnessed, perpetually and only assured certain and infallible?  
It wanteth the universal testimony of former ages and Writers; in this our age it is held in jealousy with the most judicious, sage, and wise: It hath no reasonable proof, no justifiable trial hath dared to avouch it upon public record, no law hath as yet, thought it worthy of admittance; and the Law of God is not proved to prove or approve it. If it had been a thing natural, ordinary, of necessary, or of certain operation or power, and therein so evidently remarkable, it is impossible it should have escaped authentical approbation, or the same notable testimonies, which all other tried truths have ever obtained. From the former premises therefore we conclude, that it cannot be a thing natural, necessary or ordinary. If it be not ordinary, then is it not always the same; if not always the same, then is it sometimes failing; if sometimes failing, then is it not infallible; if not infallible, then in no true judgement or justice to be trusted or credited. It now remaineth to inquire, whether being proved false or ordinary, it may not be proved true as extraordinary (for to esteem or grant it both is an impossibility in nature, and an absurdity in reason.) Let us grant, it may be judged and deemed extraordinary; the next doubt then remaining is, whether being extraordinary or miraculous, it be of God or of the Devil.  
The reason why some men suppose it should be of God, is, for that the water is an element which is used in Baptism, and therefore by the miraculous and extraordinary power of God, doth reject and refuse those who have renounced their vow and promise thereby, made unto God, of which sort are Witches.  
If this reason be sound and good, why should not Bread and Wine, being elements in that Sacrament of the Eucharist, be likewise noted and observed to turn back, or fly away from the throats, mouths, and teeth of Witches? and why, (if for the former reason, the water being an element in the Sacrament of covenant, made with God, in the first initiation into the faith, do for that cause refuse to receive Witches into her bosom, and thereby give an infallible proof 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 unto God in riper and more understanding years, is by them renounced? And why for that cause, should not Bread and Wine become as infallible marks and testimonies unto the detection of Witches? If the reason be good in the first, it must necessarily be the same in the second; and if it fail in the second, it cannot be good or sound in the first. Neither doth it or can it stand with any good reason at all, that because so small part of the element of water, is set apart unto that religious service in the Sacrament; therefore, the whole element of water, or all other waters must thereby obtain any general common property above the kind or nature. Neither is it as yet agreed, or concluded generally among the most learned, and reverend Divines, whether that small part of water which in particular is set apart, or used in the Sacrament, doth thereby receive any manifest alteration at all in substance, essence, nature or quality. If then that part of the element of water itself, which is hallowed unto that holy use, be not manifested, or apparently proved to be thereby endowed with any virtue, much less can it communicate any virtue unto other waters, which did not participate therewith in the same religious service. Except than there may be proved by this religious use 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, than the air, than the earth? The fire doth warm them, the air flieth not from them, but giveth them breathing; the earth refuseth not to bear them, to feed them, to bury them. Why then should the water alone run away or fly from them? It may be answered, that it is a miracle, whereof therefore there neither can nor ought reason in nature to be demanded or given. If it be a miracle, it is either a true miracle, which only and solely doth exceed the power of any 
* Non est creator, nisi qui principaliter format: nec quisquam hoc potest, nisi ●nus Creator Deus. Aug. 3. de Trin.  created nature, or is a seeming miracle by the power of the Devil, working effects in respect of man's reason, nature, and power supernatural and impossible; notwithstanding confined and limited within the general rule, reason and power of universal nature, which he 
* Augustinus 3. de Trin. Alia potest si non prohibea●ur, Daemon: Alia non potest, etsi permittatur, quenadmodum homo potest, ambulate si non prohibeatur, volare non potest, et●i permittatur Petr. Lomb. Sent. lib. 2. Dist 7.  cannot exceed or transcend, being a finite creature, and no infinite Creator.  
Miracles, of the first kind, are raising from the dead the son of the widow of Sarepta, by Elias 3. of the kings, 17. the dividing the water of jordan with Elias cloak, 4. of the Kings 2. the curing of the sick by S. Paul's handkerchief, Act. 5.19. the raising Lazarus by our blessed Saviour, and the like.  
Miracles of the second kind, are all the works of the Enchanters of Egypt, Exod. 7. which were only devilish sleights, cunning 
* Augustinus 3. de Trin. Alia potest si non prohibea●ur, Daemon: Alia non potest, etsi permittatur, quenadmodum homo potest, ambulate si non prohibeatur, volare non potest, et●i permittatur Petr. Lomb. Sent. lib. 2. Dist 7.  imitations, countersets, and Diabolical resemblances and shadows of the true miracles, wrought by Almighty God, in the hand of his servant Moses.  
If this miracle, or this miraculous detection of Witches by water, be of this later kind, it is of the Devil; and is not to be esteemed or named, where the Name of God is feared or called upon.  
For although the cunning fraud of the Devil, above and beyond all capacity of the weak sense and understanding of man, do so lively ofttimes 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 advised herein, lest rashly they confound, or equal the vile and abject illusions of that damned creature the Devil (though never so wonderful in our eyes) unto the infinite power of the Almighty Creator, in his true and truly created miracles, which is an high dishonour unto our God, and accursed impiety.  
For this cause, the holy Scripture hath admonished and warned the weakness of humane understanding, not to be transported by signs and wonders, nor to trust or give credit to every miracle: and our Saviour himself, Math. 24. verse. 24. doth furnish his Disciples with careful warning herein. And S. john, in his Revelation foretelleth, that in the latter days and times, the Devil and the great Whore of Babylon, shall with great signs, wonders, and miracles, seduce and deceive the last ages, and people of the world.  
Since than miracles are of no validity, except certainly and truly known to be of God; and since also it is not easy for every Spirit to discern therein; let us duly examine and sift this our supposed and proposed miracle in the trial and detection of Witches. Petrus Gregorius Tholosanus in his Syntagma juris, lib. 2. cap. 12. in a tractate concerning the Relics and Monuments of Saints, together with miracles, doth give very honest, sound, and substantial direction.  
First, that all credited miracles be found and allowed by religious 〈◊〉 and authority.  
Secondly, that the persons by whom they are first revealed or known, or by whom they are avouched, be testes idonei, omnique exceptione maiores, that is, that they be worthy witnesses of undoubted and unstained credit and worth, free from all just exception, of holy life, and unstained conversation. Without these cautions (saith he) no miracles ought to be esteemed, or received as of truth.  
How far our vulgar trial of Witches, by the supposed miraculous indication and detection of them by the water, is different from this care or respect, this equity, religion, or humanity, common practice doth openly declare, when without allowance of any law, or respect of common civility, every private, rash, and turbulent person, upon his own surmise of a Witch, dare barbarously undertake by uncivil force and lawless violence, to cast poor people bound into the water, and there detain them, for their own vain and foolish lusts, without sense, or care of the shameful wrong, or injury, which may befall ofttimes innocents thereby.  
Though this kind of trial of a Witch, might haply prove in itself worthy to be allowed, yet is it not in every private person justifiable, or tolerable, or without warrant of authority in any sort excusable. The manner therefore of this vulgar trial, must needs with just and honest minds, uncontroversedly, and undoubtedly, be rustical, barbarous, and rude. Now to return again into the truth of the miracle itself in this trial.  
First, let us inquire with Petrus Gregorius, what religious laws or authority have admitted it as true.  
Secondly, what religious, reverend, judicious, grave, or holy Spectators, or eye-witnesses do avouch it. Let us yet farther proceed with the same Author, in the forenamed Syntagma, lib. 34. cap. 21. and by some other rules, farther examine this miracle, if it be well and duly avouched and credited, concerning the being thereof, whether that being be not a being of the Devil, & of his miracles. Conatus omnis Daemonum (saith the Author) unum habet generalem scopum, operibus Dei se obijcere, ei debitum honorem subfurari, pios hominum animos sibi lucri facere, & a vero Deo retrahere. That is, the works of the Devil have one general scope; namely, to oppose themselves against the works of God, to rob God of his honour, to draw the hearts of men from God, and to gain them unto himself. Let us now consider the forenamed miracle by these rules.  
Concerning the approbation thereof by any religious laws or authority, I have never read myself, nor have heard by others, of any authentic suffrage from classical Author, and with good reason, I may conceive and judge a nullity therein.  
Concerning any religious, learned, and judicious Spectators and avouchers of this miracle, whose faith and credit may be wholly free from all just exception, it hath ever been a difficult and hard task to furnish any true sufficiency or competency in this kind, though multitudes and swarms of deceived Vulgars', continually and violently obtrude their fantastical sominations. Since then as yet there doth no manifest law stand up to patronage this miracle, and the learned, religious, and holy man able to discern and judge, and free from exception, is not at all, or hardly to be produced or found to avouch or countenance it true; it may be with good reason suspected, and that reason may justly dissuade all sudden, rash, or hasty credit or trust thereof. Now let us examine, if it were undoubtedly to be assumed as true, whether being true, it be not as truly of the Devil. And first let us consider, whether it do not oppose the works of God, which was the first direction of Gregorius. It is herein truly convicted, because the novelty and supposed miraculous force and might thereof, doth first usually and easily entice unsettled brains, rashly to forsake the ways of judgement and judicious legal proceeding, which is the ordinance and work of God: secondly, doth embolden staggering and unresolued minds presumptuously without warrant to expect, to ask or seek a sign or miracle, which ordinarily or unnecessarily required, our blessed Saviour apertly condemneth, Math. 16. An adulterous and unbelieving generation doth seek a sign or miracle. And as herein it directly opposeth against the decree and work of God; so likewise by giving occasion and way, that supposed miracles may become vulgarly common and ordinary, whereby the true miracles and miraculous works of God also may grow with undiscerning men of less esteem, vile and of no account. Nam miracula Dei assiduitate viluerunt (saith S. Augustine) the miracles and miraculous works of God, being oft seen, become of small or no reputation. The second trial of a false miracle, was the robbing of God of his due honour and praise, which in this proposed miracle is partly proved; by making the extraordinary work or use of miracles ordinary, and thereby derogating from the power, worth and nature of God's true miracles (as is before said): partly by unthankful under-valewing, omitting, or relinquishing the ordinary means of trials and detections of doubtful truths, which God hath made & given 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 trial of the Devil's property in miracles, was the seducing of men's hearts from God unto himself, which in our supposed miracle may be necessarily concluded. For if the miracle itself be upon good grounds before alleged, rightfully deemed to be of the Devil; it must necessarily follow, that whatsoever esteem or reputation is given thereto, is a secret sacrifice of ignorance or superstition unto the Devil, and an hidden and covert seduction from God: and thus hath been proved, or at least, with good reason alleged. First that the trial of Witches by water, is not natural 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 Devil to ensnare, than any manifest miracle of God to glorify his name, which is the true end of right miracles. Concerning the other imagined trials of Witches, as by beating, scratching, drawing blood 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 cattle, whereby it is said, that the Witch is miraculously compelled to present herself.  
These, and the like, I think it vain and needless, particularly or singly to confute, because it doth directly appear, by their examination, according to the former rules produced against the naturalising of the detection of Witches by casting them into the water, that first they are excluded out of the number of things natural: secondly, that being reputed as miracles, they will also be rather justly judged miracles of the Devil, then of God, by the former reasons which have stripped the supposed miraculous detection of Witches by the water, of any hopeful opinion that they can be of God.  
Nor doth our law now in force, differ here from rejecting such like miraculous trials. See the trial by Ordell abolished by Parliament the third year of Henry the third, Coke 9 Rep. Case Abbot de Strata Mercella Fol. 33.   

CHAP. XV. The exploration of Witches, by supernatural revelations in the bewitched, by signs and secret marks, declared by the bewitched, to be in the body of the suspected Witch, by the touch of the Witch curing the touched bewitched.  
THere remain as yet other miraculous explorations of a Witch, carrying in their first view a far more wondered representation then any or all the former explorations. One is, when persons bewitched, shall in the time of their strange fits or trances nominate or accuse a Witch, and for a true testimony against him, or her, thus nominated, shall reveal secret marks in his or her body, never before seen or known by any creature; nay, the very words or works, which the supposed, or thus nominated Witch shall be acting or speaking in far distant places, even in the very moment and point of time, while they are in acting or speaking; all which I have sometimes myself heard and seen proved true. This is reputed a certain conviction of a witch. An othor miraculous trial of a Witch and like unto this, wonderful is; when a supposed Witch required by the bewitched, doth touch him or her (though when unknown or unperceived by the bewitched themselves,) yet according to the prediction of that issue by the bewitched, he or she immediately are delivered from the present fit or agony, that then was upon him or her, which I have also myself seen. For the better discovery of truth in these so wondered difficulties, let us first recall to mind these few observations in our former Treatise determined and proved. First, that the Devil doth many miraculous and supernatural things merely simply and alone of himself, for his own ends, and without the instigation or association of a Witch. This was made manifest by his conference, disputation and speech with Eva after a miraculous manner, out of the body of the Serpent, when as yet neither Witch, nor Witchcraft were come into the world. Secondly, that the Devil is able to obtrude or impose his supernatural or miraculous works upon men, against their knowledge, liking, will, or affection, and being vnrequired. This is clear by his transvection of the body of our blessed Saviour, as also by his violent casting of the bodies of the possessed, amongst the people mentioned in the Gospel. Thirdly, let us not here forget specially, that he is able to transmit and send unto, or into men vnrequired, and without their desire or assent, secret powers, force, knowledge, illuminations, and supernatural revelations. This was proved by the possessed in the Gospel, who from a secret and hidden revelation and power, above and beyond themselves, were able to utter that high mystery, as yet hidden from the world, that jesus was the Son of the living God. This could not be known unto them, by their own reason or nature, being above and beyond all reason or nature, and by grace only then begun to be revealed unto the blessed Disciples themselves. To think that the possessed could have that knowledge equally with the Disciples by the same grace, were impious derogation from their Apostolical privilege and prerogative therein, unto whom did properly belong the first fruits thereof alone.  
This supernatural revelation therefore was transfused into the possessed by the Devil, who could not be ignorant of the Lion of Juda, the mighty destroyer of his spiritual kingdom, long before the disciples were borne, or capable of knowledge. And thus having recalled these observations, from them do issue these necessary inferences. First, that all supernatural acts or works in men, are not to be imputed unto those men. Secondly, that for this cause those supernatural works, are only to be imputed unto men which the Devil, according unto contract or Covenant which those men doth practise and produce.  
And for this cause, in the inquisition of Witchcraft, when we have truly first detected an act, done by a spiritual and supernatural force (because it is in all laws injurious, to accuse of any act, before it be certainly known the act hath been committed) then, and not before, we ought endeavour directly and necessarily to prove the contract, consent, and affection of the person suspected, unto, or in that supernatural act, that being no less essential, to detect and discover the true and undoubted Witch; then the supernatural act, being certainly apparent, doth undoubtedly prove the Devil, and his power therein.  
This equal regard, in case of Witchcraft, aught to be carefully balanced, without which vain and unstable men shall ever at their lust and pleasure, upon affections and passions, be privileged with impunity, to lay unjust imputations, and to use wrongful violence and oppression beyond all equity, or reason.  
When therefore men that are prudent, judicious, and able to discern, do first advisedly upon good ground and reason, adjudge a supernatural act evidently done, or at least worthy to be suspected: secondly, shall by just and reasonable proof, or at least lively and fair presumption detect the contract, affection, or consent of any man in that act; then and not before, is the accusation, inquisition and indictment of Witchcraft, against any man equal and just.  
For since a supernatural work can be truly and simply no act of a natural man, and is the immediate hand and power of a Devil (as is formerly proved) it is the man's consent, contract and covenant alone, in the act with the Devil, that being detected and discovered, doth infallibly and essentially prove him a Witch, and not the act itself.  
These observations, and considerations, first necessarily prefixed, let us now proceed unto the two former propounded experiments of the miraculous detection of Witches.  
It is necessarily true, that it can solely proceed from a supernatural power, that the bewitched are enabled in their trances, to foretell the sequel of the supposed Witches touch: likewise, that the nominated Witch, shall accordingly by her touch immediately free and dispossess the Sick or the bewitched of their agonies.  
It is as necessarily true also, that it can solely proceed from a supernatural power, that the bewitched are able in their trances to nominate the most secret and hidden marks in the bodies of the suspected Witch, her present speech 
* Herein the Devil affecteth to imitate the power of God in his holy Prophet, who was able by his divine revelation to make known what the King spoke in his Privy Chamber. 2. King's verse 12. cap. 6. He herein also counterfetteth the Divinity of our Saviour, seeing Nathaniel, when he was under the Figtree. joh. 1.48.  and actions in far distant places, and the like, but whether these miraculous Revelations, with their answerable events, aught to be esteemed just convictions of the persons thus by a supernatural finger, pointed out and noted; as also whether they proceed of God or of the Devil, is very material, to examine and consider.  
If they proceed from God, their end, their extraordinary necessity and use, bend solely unto the immediate special glory, or extraordinary glorification of God therein, will evidently declare.  
What more extraordinary glorification of God can be pretended in the needfulness of a miraculous detection of Witchcraft, then of any other sin committed, as immediately against God, and with as high an hand? Witchcraft is indeed one kind of horrid renunciation, and forsaking of God, but there are many more kinds much more hellish than this secret and concealed defection: as the open cursings, wilful blaspheming, and spiteful railings upon God, even unto his face, professed hatred and contempt of God.  
Among many Offenders in these kinds, after their own long provoking continuance therein, and Almighty God his unspeakable long suffering and patience: some few sometimes have been made hideous spectacles and examples unto the rest, of the infinite power and justice of God, his unsufferable displeasure, indignation and direful revenging wrath. In this number was, for some time Nebuchadneser, and Pharaoh King of Egypt, and in later times julian the Apostata, and others the like. Many other as high Blasphemers, and despisers of God, notwithstanding have been permitted to escape any such miraculous punishments, or fearful notorious exposing unto the world's view.  
Rabshakeh, railing on the living God, in the open view and hearing of the men of Israel, and Olofernes denying the God of heaven, were not miraculously, or by any immediate hand of God smitten, but were suffered to grow on, until their harvest of confusion was ripe. That high degree of blasphemy against the Son of the living God, hanging upon the Cross for the sins of mankind, committed by the cruel and hard-hearted jews, in scorning, scoffing, and spiteful derision both of God in heaven, Math. 27, verse 43. and also of the eternal Saviour of the world, descended from heaven, was not by God then extraordinarily revenged (as the incomparable greatness of the sin might seem to require) but was in Almighty God his just judgement, suffered, until in the due time, their own execrations, and cursings of themselves, and their posterity, thereby to hasten and purchase the effusion of that holy innocent blood, did fall upon them so heavily, that their whole Nation, People, and Kingdom, became extirpate, vile, and vagabond for ever upon the face of the earth. It is recorded in the Revelation, chap. 13. verse 5, 6, 7. concerning the Beast, that he opened his mouth unto blasphemy against God, his Tabernacle, and the Saints; that he spoke great mighty blasphemies, yet power was given unto him to continue, and prevail therein many years, and a large space of time.  
By these few examples it is evident, that neither the height, the nature, the quantity, nor the quality, of the most abominable, or provoking sin, most odious unto God and men, doth usually, or always draw down from heaven upon itself a miraculous immediate hard of God's wrath. We may easily instance the like, concerning the sin of witchcraft, which is our particular subject.  
Although by the hand of his holy servant Saint Paul, Almighty God did miraculously smite the Sorcerer Elymas, & as writer's report, Simon Magus, by the hand of St. Peter, multitudes and societies of other Sorcerers, and Soothsayers among the Chaldeans, escaped not only the hands of Nebuchadneser, in his wrath; but as it seemeth in the prophecy of Daniel, they lived many years in high esteem, fame, and renown, both in their own Nation, and also in foreign Countries, yea through the world. There is no doubt, that Egypt likewise did abound with swarms of Sorcerers, as the holy Scripture, and all times and writers report. Among the people of God also, the Israelites, it is manifest that diverse Sorcerers and Witches did shrow themselves, and lived with impunity, as appeareth by the Witch of Endor, which king Saules severity, in their general extirpation thorough the whole kingdom, had notwithstanding passed by, and left unespied; as also by that special note and commendations, from Gods own mouth and word of Joshua, that is, that he had taken away from amidst his people, all the Enchanters and Sorcerers: by which it is likely and cannot be denied, that through the lenity or carelessness of former Princes, they formerly had long securely their breathed. That God doth not use by miracles to detect all, or most Enchanters, Magicians, or Witches, is farther made undoubted; because it should follow then & thence necessarily, that he hath both in the first ages of the world, ordained laws, and ordinary, legal courses of proceeding against them in vain; as also for that he doth, in the holy records of his sacred word, make known his Decree, that they shall be permitted to live and continue upon the face of the earth among other, and as other unrepentant sinners, until his second coming, and the last day of eternal doom, Revelat. chap. 22. vers. 15. without shall be Enchanters. If his justice and severe judgement 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 allseeing revengeful hand, to survive unto his general decreed day of sentence, and dreadful doom, of all kind of sins and sinners, which both in justice unto some, and mercy unto other some, his infinite goodness and wisdom hath decreed, shall not be frustrate. Although therefore Almighty God doth sometimes stretch forth his mighty hand miraculously to smite, or bring into light some horrid sins and sinners, his exrraordinary power therein sometimes only extended, at his own good will and pleasure, doth not justify 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 works, nor usually confound indifferently, so different natures in their end and use, and his own decree. Nature itself 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 provident man therefore doth with careful perseverance uprightly walk. The slothful, only the intemperate, the improvident man, either by folly or ignorance loseth or by idle sloth forgetteh, or omitteth, his ordinary way or opportunity, and ridiculously hopeth or trusteth unto the redemption thereof, by extraordinary contingents or events.  
Thus it hath appeared, that in regard of any more special or extraordinary glorification of God, in the detection of Witches, rather than of other as great and as abominable sinners, their is no needful or necessary use of miracles.  
The second consideration was, whether they are not rather of the Devil, then of God; as also, how they may be any just convictions of the supposed or suspected guilty.  
We will first herein examine the touch of the supposed Witch, immediately commanding the cessation of the supposed fits of the bewitched. That this is a false or Diabolical miracle and not of God, may be justly doubted.  
First, because the holy and blessed power of working miracles (among which, the healing the Sick or the possessed was not the least) was never 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 ever dispensed, either for the common good of his Church, or the declaration of his glorious truth, or for the extraordinary punishment and destruction of evil men) did never obscurely, or indirectly, prove themselves or their ends, but in their manifestation were enabled to overshine clearly, all the fogs 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 virtue of healing the sick, descended from God above, may be reputed in the hands of a Witch a sign or testimony of his or her guilt and impiety, which ever hath been, and is in itself a special grace and favour of God, and was ever used rather as a confirmation of the truth of God's Ministers and servants. Let us now consider how this miraculous touch and the efficacy thereof, may be any just conviction of a Witch. No man can doubt that the virtue wherewith this touch was endued, was supernatural. If it be supernatural, how can man, unto whom nothing simply is possible, that is not natural, be justly reputed any proper Agent therein? If he cannot be esteemed in himself any possible or true Agent, than it remaineth, that he can only be interessed therein, as an accessary in consent; as a Solicitor or Tenant unto a superior power. If that superior power (as is before proved in the falsehood of his miracle) be the Devil, the least reasonable doubt remaining whether the Devil alone, or with the consent or contract of the suspected person hath produced that wonderful effect: with what Religion or reason can any man rather incline to credit the Devil's information in the mouth of the bewitched (who is the common accuser of God to men, and of men to God) then in requisite pity, piety, and humane respect unto his own kind to tender the weakness of frail man, against the subtlety of the deceitful Devil. Shall man with man find less favour, than the Devil with man against man? That the Devil is able by the permission of God, to annex or hang this miracle upon this or that particular, is manifest, by the possessed in the Gospel; upon whom and their natural actions and motions, he cast supernatural consequences or concomitances. Was not their speech attended with supernatural revelation, their hands with supernatural force, to rend and tear in pieces iron chains and bonds? If the Devil 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 just, that these impositions of the Devil should be imputed unto any man? God forbid, that the Devil's signs and wonders, nay his truths should become any legal allegations or evidences in law. We may therefore conclude it unjust, that the forenamed miraculous effects by the Devil wrought and imputed by the bewitched, should be esteemed a sign or infallible mark against any man, as therefore convinced a Witch, for that the Devil and the bewitched have so deciphered him. These like miraculous stratagems may be exercised upon any man, or unto any man's actions may be deceitfully or fraudulently by the Devil conjoined or apted. This therefore doth not infer any man's guilt therein. It ought be a man's own proper contract therein with the Devil, necessarily and directly proved, that shall justly condemn him. This contract may be and is plainly detected, by sifting and considering, that man's voluntarily assisting or promoting, promising, or undertaking such supernatural works, with answerable performance thereof. As hath been said, concerning the miraculous consequence of the touch of a suspected Witch; so may be determined concerning the supernatural revelations of secret marks or signs in her body, according unto the prediction of the bewitched, as also of the discovery of the present actions, gestures, and speeches of supposed Witches in far distant places. divers examples I myself have seen in these kinds: I must necessarily acknowledge a more than natural power therein, because far beyond the nature, reason, or power of man. But there is notwithstanding sufficient matter of doubt, whether such revelations, secret signs, and marks, though found in the named persons or parts true, as also the right portraitures & shapes of the supposed or accused Witches, though never of the bewitched before seen, and yet by the bewitched truly 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 express commandment of God doth allow of no revelation from any other Spirit, but from himself, Isa. 8.19. Whether these revelations are immediately of God, if their due examination by the rule of his Word 
* ESTIN AMARTIA ANOMIA. Quicquid non congruit cum lege, peccatum est.  do not clearly determine, rash or hasty perturbation or passion ought not presume it. The laws of men also admit no supernatural illuminations or revelations, as any grounds of just trials or decisions of right or truth. It follows therefore necessarily, that they are void, & aught to be of no force or credit in upright judgement with just and righteous men. It may be objected, that truth is found in these revelations, and truth ought be of regard. It may hereto again be replied, that although truth in itself be great, and aught and will prevail; yet in the abuse, evil use, or corrupted, or depraved end thereof, it ought not deceive nor is of force. The Devil, as all other cunning liars and deceivers and imitators of that his art, usually mix truths with lies, that those truths giving credit unto lies, men may believe both and so be deceived. It was ever the only safe way of lying, to face and guard it with some plausible truths. In the former revelations therefore, representations and true descriptions in the bewitched, of persons of secret marks and signs, of speeches, gestures, and the like, although the Devil be found true, or speaking truth, yet may he notwithstanding haply be therein also a liar, while truly describing their persons, shapes, marks, manners and gestures, speeches and the like, he falsely and lyingly addeth thereby a seeming or deceiving necessity of their guilt, as if therein or thereby necesarily inferred. The fallacy illusion and the lyingly true revelations of the Devil, may by many examples be manifested. janus' jacobus Boissardus in his tract. de Divinatione Chap. 5. reporteth an admirable story of a noble Gentleman his familiar friend, and known unto himself. This man flying from his own native Country for fear of punishment for a murder by him committed, and living in far distant coasts, desired curiously to inquire what his wife was in his absence doing, whom he had (being very fair young and beautiful) married two months only before his departure or voluntary exile. For this purpose he came unto a Magician living in the place of exile, who lively described unto him the true fashion, building, and ornaments of his house where his wife in his absence lived, her apparel, countenance, & the like, as they were perfectly foreknown unto himself. He farther expecting to learn what she was at that present instant doing. The Magician made known that there was then in her company a beautiful young man with his hose or breeches about his heels standing near or close unto her. Upon the known truth of the Magician his first description of his house and wife, the gentleman assuring himself of the truth of the second description of seeming manifest adultery in her, secretly stealeth home with an absolute resolution by murdering of her to be revenged, & coming home by stealth near unto the place where his house & her dwelling was, by a ring (which as an infallible testimony of her true love she had delivered unto him at his departure) he immediately caused her to come unto him. Her kind and loving entertainment 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 intend. After her conference he demanded whether such a day (naming the certain day) she did not wear apparel of such a colour and fashion. She answered with wonder that it was true. He again demanded what that was which she smoothed and handled in her hand, and who that young man was which stood near her with his hose about his heels. She hereat amazed and perceauing the sudden change of a fierce and cruel look in her husband, desired him to be pacified and better informed. The young man was his own brother who could witness the truth thereof, and that which she smoothed or stroked in her hand was a plaster which she did smooth for him and applied unto his hip, where he had a very grievous and painful ulcer. This being found true, the husband sorrowed for his bloody intention, and detested the execrable and damnable Art of the Magician, and the soul lying truth of the Devil. How foully likewise many other men by these like dark and double dealing truths, equivocations, and amphobologies, have been deceived consulting with the devil and his oracles may be by many other examples testified. The same Author mentioneth the oraculous revelation by dream presented unto the daughter of Polycrates of Samos. It was revealed unto her that her father should be taken up into heaven, be washed by jupiter and anointed by the Sun. This after proved true but in a dreaming sense. For Polycrates being surprised by Orantes, was hanged up toward heaven upon an high Cross, where Jupiter (that is the air) with his moisture did wash him, and the Sun melting his grease and the substance of his flesh did so anoint him as was least imagined or suspected. Plutarch in the life of Hannibal reporteth that Hannibal consulted with the oracle concerning his own reserved destiny or end. The oracle answered that Libissa land should bury his corpses. Hereupon he presumed that he should return into that his own country and therein his old age die. He grew therefore secure and careless. But shortly afterward being taken by the Romans in a little obscure village by the sea coast called by the name of Libissa, he there grew weary of his life and poisoned himself in the Devil's truth: behold untruth and deceit. Libissa buried Hannibal, but not Libissa by Hannibal either known or possible to be imagined. These examples are sufficient whereby is plainly seen the dangerous deceitful fallacy of the devil even where he speaketh truth. Let us now return again unto our former miraculous prediction of the Devil by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed Witch. We may boldly affirm that in this case or in any other, if it were possible for the devil to speak the truth, truly, wholly, unpartially; so as it might appear plain, evident, manifest; yet ought we not from him believe it or receive it. This is in our blessed Saviour made undoubted, who in the Gospel oft rebuked him even speaking truth, as also in S. Paul rebuking the Pythonisse, truly affirming, and acknowledging him the servant and Minister of God. If the devil then speaking truth, may not be allowed or credited; how shall revelations, miracles or oracles proceeding from him, be they never so true, or approved with any show of true Religion or reason, become any just probations or allegations in law, equity or justice? it may be objected, that many times men have been by dreams and visions admonished of secret and concealed hideous murders, and other evil facts committed privily, whereby the Malefactors and their guilt have been admirably produced unto due punishment. This truth is even by Heathen Authors witnessed, and in our time the like have happened, 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 do persuade that it is more safe to incline, to suspect that these like visions or dreams are rather of the Devil, then rashly to determine or decree that they are immediately of God. First, for that though haply they might be sometimes so granted, yet o●ght we not too swiftly or suddenly so believe, for that by the lively counterfeit of the true visions, dreams and revelations of God, the Devil hath ever usually practised to be taken and esteemed as God: the allowance whereof by men is high blasphemy against God, and ignorant occult adoration of Devils. Secondly, for that no visions, dreams, or revelations, aught to be esteemed of God, originally or immediately, which do respect or answer curiosity of knowledge or desire, as most of the forementioned kinds usually are wont. Thirdly, for that the visions of God, as they are ever bend unto an extraordinary, divine end, and an universal good, so are they ever dispensed by the ministry of men, who have manifest commission, or warrant from God, either mediate, or immediate. The mediate is proved by the manifestation of the means: the immediate, by the evident reflection of a manifest divinity, 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 revelations of God, that they are lively, and mighty in operation.  
This is seen in the miracles wrought by Moses, which the Sorcerers themselves could not deny to be the finger of God, Gen. 8. verse 19 This is likewise seen in 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 own guilt, and of a convincing power or deity therein, he desired them to pray for him.  
The same is also witnessed in the servants of the high Priests who being sent with wicked malice, and cursed prejudice to entrap and betray our Saviour, were by the miraculous power of his word and works compelled to proclaim and confess; No man ever spoke like this man. All these notes or marks, of the true visions, dreams, or revelations of God, are ever generally, or for the most part wanting in the forementioned kinds, which being never free from some suspicious note of godly jealousy, therefore ought not but with much doubt and difficulty be at any time admitted. It may be as yet further objected. How can it otherwise be deemed, then that God himself is the Author of the former revelations, since they tend unto his glory in the detecting and punishing of so hideous sins? It is hereto answered, that Almighty God is able to use and command evil instruments unto good ends. He hath ordained the Devil himself to be the common accuser of all sins and sinners. It is therefore no inconvenience nor repugnant unto religion or reason, to affirm, that the Devil himself, in the forementioned visions or dreams, by the commandment or permission of God, is the producer of the forementioned murders, evil facts, unto light and judgement. God for his own glory permitteth the Devil by these his wonderful revelations, to detect the named sins and sinners. The Devil also for his own end, and desire of their destruction, doth execute the Decree of God for their just punishment.  
But here may be objected again, that the Devil in his revelations (as is before mentioned) is not to be believed or credited, although he spoke truth. How then may men be allowed, to admit or make use of these his visions or dreams in this kind.  
It is hereto replied, Almighty God himself doth both permit and hear the Devil when he accuseth, as is manifest by holy Scriptures. Therefore among men, and by men also, his accusations may be heard and considered. Notwithstanding, since he is oft a false Accuser, and the enemy of God and truth, he may not be credited in himself, no nor truth itself simply as in his mouth. Upon his accusation therefore, if truth and certainty do declare itself, the force and virtue thereof, and not the accusation doth conduct, upright men and minds, unto proceeding and judgement; it is not the Devil's accusation, but the truth itself, unto which haply that accusation did point inquisition, that by itself made manifest, is therefore credited.  
And thus with brevity hath the vanity both of all superstitious, and also of all miraculous ways of the detection of Witches and Witchcraft, been in some few of their particulars generally unmasked. There are, and may be many more besides these, which in these, and with these, will likewise perish and vanish, being by the same rule and reason compelled unto the golden trial of sincere religion and affection.  
The sole, true and warranted way, wherein uprightly men may walk herein before God and men, hath been in this Treatise formerly disquired and discoursed. Therein (intelligent Reader) thou mayst observe two sorts of manifest Witches: The one is offered unto the outward sense, in his apparent and palpable Sorcerous works: The other is made evident by plain demonstration out of the sacred word of truth. It hath ever prevailed with vulgar custom (because most sensible of the most gross harms more open to sense) to cast chiefly, or for the most part, the eye and common jealousy upon the first kind. The other kind (because usually lest noted of sense, and therefore esteemed least harmful to men) is both in the just protraction or production thereof unto the bar of justice much more rare and seldom, and also in common and vulgar observation is little or not at all considered.  
Hence it proceedeth, that most men do doubtfully resolve thereof; Yea, some men admire a worth therein, others esteeeme it of reasonable and commendable use, unto 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 proved) both given most certain and plain indication, and information of this kind, by the expressed fruits thereof, and the necessary inference of familiarity and consultation with other Spirits than himself, Isaiah 8. verse 19 and hath also so oft in so diverse places iterated the great abomination, and his high detestation thereof, it is not only the saving duty of all private men to take more diligent and wary notice thereof, thereby to eschew and fly from it, according unto God's express charge and command; but it is the charge of Princes and Magistrates also, to fulfil thereby the commanded execution of God's holy wrath and vengeance upon it; for which pleasing service and sacrifice unto him, Almighty God hath upon the everlasting records of his holy word fixed for ever the so memorable praise, and commendation of those famous Princes, who have dedicated themselves unto his will therein. As it hath been declared by what means Witches and Sorcerers, in two kinds severally may be manifestly charged, challenged, and proved as certain and undoubted Offenders: so also how far presumption probabilities, or matter of just suspicion in both may blamelessly guide, and conduct upright and equal inquisition, hath been briefly instanced. From all which it is evident: first, that God in nature hath not shut up in this subject, the common intrance and door of judging, trying or deciding as equally, as in other cases: secondly, that beside and beyond that way, which God hath left open unto sensible and reasonable progress, herein it must necessarily be preposterous presumption to break out, or overreach, as also in stead of that plain approved and authentic walk for the trials of truth; the judgement and condemnation of others, and the establishment of men's own thoughts, and minds, to seek irreligious footing, in the Labyrinth of amazing wonderments, and reasonless traditions and experiments. To walk in these ways, is no better than to run away from God, in whom to trust, though with some restraint, and coercion of our longing vain desires, and satisfactions is truly far more happy than out of the conduct of his allowance therein, to enjoy the fullest measure or overflow of all the most obsequious influences of humane bliss. If true religion and piety could settle this consideration, the common folly of misgoverned, petulant, inordinate, and intemperate expatiations in this kind, would not only in private men more usually blush and be ashamed, but a more even, strait, and vninterrupted way, being prepared thereby unto justice, would usually bring forth a much more happy issue, than now is ordinary. Thus far the love of truth, which I have ever carefully sought and studied, hath offered violence unto my private thoughts and meditations, exposing them unto the hazard of public view.  
As my labour is not lost unto myself, and my own more confirmed satisfaction thereby: so if there be therein any good unto the common good, I know, good men will not for the thorn, refuse the fruit, for defect of elegance in style, or obscurity of worth in the Author, quarrel with the matter itself.  
FINIS.