The triall of vvitch-craft shewing the true and right methode of the discouery: with a confutation of erroneous wayes. By Iohn Cotta, Doctor in Physicke.

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

AS from things euident to sense, and manifest to rea∣son, there issueth a certainety of vndoubted know∣ledge: so in things that carry onely probabilitie, diligence doth beget and produce verity and * 1.1 truth of opinion. Hence it commeth to passe, that he who truely knoweth, and knowingly can distinguish and discerne the validitie,

nature, difference, and right vse of probabilities, doth most seldome in his opinions mistake or erre.

Hence also it commeth to passe, that according to seue∣rall measures, and degrees of diligence, study, practice, and exercise of iudging in probabilities, men doe diuersly differ, some excelling other in the merited stiles and attributes of subtiltie, Policy, Sagacity, Exquisitenes. It is true, that in probabilitie, is no perpetuall * 1.2 certainty: notwithstanding he that warily and wisely weigheth it, cannot in the vncer∣tainty thereof but finde more certainty, then in blinde and vnlikely casualtie; then in rash attempts and prosecuti∣ons, voide of counsell, or likely reason.

For although sometimes those things which seeme most likely and probable, doe happen to prooue false, yet doth nature and reason teach and inioyne vs rather to giue credit thereto; and experience doth manifest that the cause of deception therein, for the most part, doth consist in the weakenesse of mans iudging thereof aright. For in iudging of probabilities, are great oddes, some things onely seeme probable to such as are * 1.3 wise, learned, expert, subtill: some vnto the most exquisite Iudges alone: some to euery vul∣gar; some to the choise and best sort of Vulgars, and not vnto all; and in these differences, doth necessarily breede much error and mistaking. Notwithstanding, the vertue and force of probabilitie it selfe, simply doth not deceiue, or vsually faile, but as it is diuersly and differently con∣ceiued by men, that oft prooueth false, which seemed like∣ly. Vatem hunc perhibemus optimum, saith Cicero, qui bene conijciet, that is, we auouch and affirme that man to be the best Prophet, or prognosticator of issues to come or hap∣pen, who hath the power and skill of right and true con∣iecture, which euer consisteth in the exquisite perpension of probable inducements.

What is among men more admired, or more worthy to be admired, then this art, this skill, this power? Who doth not know what vse, also what benefit doth arise thereby, both vnto the true warrant and allowance of action, and al∣so

vnto the maintenance, and iustification of right opini∣on, in counsels and deliberation? As in all other faculties and sciences, the excellencie and necessitie thereof doth brightly shine: so most apertly vnto common obseruation, it doth prooue and manifest it selfe in the two seuerall pro∣fessions of the Logician and the Oratour.

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

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

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

Almightie God, in case of Idolatrie, doth not onely publish and proclaime his detestation of that great sinne it selfe, but therewith doth include whatsoeuer hath any pro∣babilitie of respect, or reference thereto; whether in affe∣ction and inclination, or in ceremonie or superstitious shew. This is euident, Deut. 18. verse 9. where he first for∣biddeth

his people so much as to imitate, or doe after the manners of the Gentiles; and afterward particulariseth their making their sonnes and daughters to passe thorow the fire. Likewise Leuit. 19.27, 28. where he forbiddeth as much as the cutting of his peoples heads, or the corners of their heads round, or 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 groues of trees neere his Al∣tar, because it was the custome, inuention, manner, and re∣semblance of Idolaters.

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

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

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

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

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

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

Some haue vsed in their intention or execution of their Diabolicall workes, or in the way of prelusion one kinde of * 1.4 ceremonious homage, and some another. Some doe ne∣uer attempt nor enterprise a Diabolicall execution, but with mumblings, whisperings, and secret sounds, and words

heard grumbling in their mouthes: as Theophrastus in his 9. booke of herbes and plants doth witnesse, concerning certaine Magicians in gathering Helleborus, and Mandra∣gora: and as is likewise vndoubtedly discouered, by the great attributes that are by many famous Writers ascribed vnto the Caball of the Iewes, and vnto letters, characters, words, sillables and sentences superstitiously pronounced.

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

Diuelish ends vnto issue, by coniured images and pictures of waxe, golde, earth, or other matter, as Thomas Aquinas in his booke de occultis Naturae witnesseth.

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

Some practise also Sorcery by tying knots, as Sant Ierome testifieth in vita Hilarij, concerning a priest of Aesculapius at Memphis. Some practise Witch-craft by touching with the hand or finger onely, as Biniuenius saith. Some in their Sorcerous acts or coniurations, vse partchment made of the skinne of Infants, or children borne before their time: as Serres reporteth from the confession of Witches, in the time and raigne of Henry the fourth detected. Some for the promoting of their Diuelish deuices, vse the ministery of liuing creatures, or of Diuels and spirits in their * 1.5 likenesse as histories report, and Theocritus in his Pharmacentria, seemeth to credit, inducing there a Sorceresse, who by the power of her bird, did drawe and force her Louer to come vnto her.

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

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

It is not to be doubted that the Diuell, that old Protens, is able to change and metamorphise his rites, ceremonies, and superstitions, into what new shapes or formes are best sutable to his pleasure and his fellow-contractors most commodious vses and purposes. Concerning all the former mentioned, although it be exceeding difficult; nay, an impossible thing for any man to auouch euery of them

true in his owne knowledge or experience; yet for that some kindes of them wee may assuredly know and beleeue from God himselfe, who hath in his sacred word nomina∣ted both * 1.6 apparitions of the Diuel, as also, incantations, charmes, * 1.7 spels and familiarity with Spirits, as also for that reason doth demonstrate, that there may be many more kinds, besides those named of the same likenesse, na∣ture abused, and diuelish vse; and for that vnto othersome, the credit, worth and merit of those Writers by whom they haue been obserued and published, doth giue weight and estimation, it may be approoued as an infallible con∣clusion, that wheresoeuer any of them or the like, being diligently enquired after, are either really found, or in ap∣parence or shew resembling, that there (with the concur∣rence of circumstances, and approoued precedence of a manifest worke of Sorcery consenting) that there, I say, it ought to be sufficient & vncontroled matter, or occasion of iust suspicion and presumption against the particular, in whom they are by iust witnesses free from exception, de∣tected and palpably knowne, practised and exercised. As we haue now briefly recited and called to minde some sorts of such ceremonies, rites, superstitions, manners, instru∣ments and gestures as are annexed vnto that kinde of Sor∣cery or Witch-craft which consisteth in action: So let vs al∣so recite some other sorts of ceremonies, rites, and super∣stitions, which belong vnto that kinde of Sorcery which is conuersant in diuinations, reuelations of things hidden, predictions, and prophecies. Diuinations according to na∣ture or art, as Cicero distinguisheth in his first booke de Diuinatione, we doe not intend or purpose, but that diui∣nation which the same Author in the same place doth refer into a power aboue man, which he there termeth the power of the gods, betweene whom and diuination, the Stoickes make this reciprocation, Si sit Diuinatio, Dij sunt, si Dij sine est Diuinatio; that is, if there be right diuination or predi∣ction of things to come not contained in Art or Nature, certainly that diuination is of the gods, as reciprocally

where there are Gods, there is diuination. Here wee see plainely, not onely the antiquity, but the direct originall of diuinations, and that they do manifestly deriue themselues from Idol-gods, from Infidels, from Idolaters.

This is further euident likewise, by the generall current and report of all Histories, euen from the first beginning and foundation of Rome by Romulus, as through all ancient writings and writers, the frequent mention of Augury, A∣ruspicy, Extispicy, and the like, doth plentifully witnesse. The holy Scripture also and Word of God doth testifie the same, Deut. 18. verse 9, 10, 11. where diuination by the flying of fowles, by the obseruation of times, and the like, are reckoned among the abominations of the Nations, or Gentiles.

The originall then of Diuinations issuing from Diuels (because from false gods, the gods of the heathen and Idolaters) let vs for the better noting of the abomination it selfe, obserue and point out some of their ceremonies, manners, and superstitions also.

Some in olde time vsed to diuine, as by the flying of fowles, so by viewing of lightning, by monsters, by lots, by inspection of the Starres, by dreames, per monstra, & por∣tenta, fulgura, sortes, Insomnia, per Astra, as Cicero testifieth at large in his bookes de Diuinatione. Some did vse to draw their Diuinations out of tubs, or vessels of water, wherein∣to were cast certaine thin plates of siluer and gold, and o∣ther precious Iewels, by which the Diuels (which Infidels ignorantly called their gods) were allured to answere vnto demands, doubts, and questions, as is by Psellus described, and was vsuall among the Assyrian coniectors. Some de∣riued their Diuinations from looking-glasses, wherein the Diuell satisfied vnto demands and questions, by figures and shapes there appearing.

This kinde of Diuination was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where∣unto came very neere and was like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some fetch their Diuinations by lots, taken from points, letters, cha∣racters, figures, words, syllables, sentences, which kinde of

diuination is distinguished by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If we should number vp euery particular kinde of shape, wherein Diuination doeth shrowde it selfe, it would prooue a long and tedious voyage, not onely through fire, water, ayre, earth, and other farre distant and diuided parts of the wide and spacious world, but through siues, riddles, the guts and bowels of the dead, and many other secret haunts & holes, wherein as the inuincible Labyrinths of intricate illusions, the Diuell doeth shadow and hide his subtill insidiation of silly deceiued man.

He that desireth more curiously to reade other particu∣lars herein, I referre him vnto S. Augustine, de natura Dae∣monum, and to Camerarius, de Diuinationum generibus. It is sufficient that the trueth and possibilitie of these kindes of Diuinations and the like, with their ceremonies, rites, customes, and superstitions; as also their detested origi∣nall, end, vse, and abomination, is esteemed diuellish by the Word of God, and his most sacred voyce, wherein vnder those kindes of Diuination, by the flying of fowles, obser∣uation of times, Deut. 18. verse 10, 11. and vaine gazing and beholding the Starres, Isaiah 47.19. he displayeth and iudgeth the nature and qualitie of all other the like, coue∣red by what stiles or names soeuer. The enumeration of any more sorts, might increase in number, and aduance cu∣riositie, but can adde nothing in substance or materiall vse. The reason that the Diuell requireth these rites and cere∣monies, S. Augustine doeth declare lib. 21. cap. 6. de Cinit. Dei, Alliciuntur Daemones (saith he) per varia genera lapi∣dum, herbarum, lignorum, animalium, carminum, ri••uum, non vt animalia cibis sed vt spiritus signis, in quantum scilicet haec iis adhibentur in signum diuini honoris cuius ipsi sunt cupidi. That is, Diuels are drawne or Coniured, by diuers kindes of stones, hearbes, woodes, creatures, words, rimes, rites, or ceremonies, not as liuing creatures desire food, but as spirits reioyce or delight in signes, because those signes ar∣gue respect, worship, and honour, whereof they are very ambitious and desirous, as affecting Diuine worshippe in

malice of God himselfe and his Diuine 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, Diuels delight in signes, rites, and ceremonies, as desiring to imitate, or to be like God in his Sacraments.

Wee haue summarily (wherein for our information is sufficient competence) produced some few sorts of ceremo∣nies, rites, and superstitious gestures in both kindes, that is, both such as belong to that kinde of Sorcery, which con∣sisteth in act, and working, as also that which is exercised in Diuination, prediction, and reuelation.

The generall rule and reason is the same, and extendeth it selfe equally against both.

Let vs then in the conclusion thus conioyne them both together. What man is he among men so blind, who behol∣ding any man the former ceremonies, rites, prelusions, or gestures, being suspicious notes, markes, cognizances, and badges of Sorcerers and Witches, in either kinde, and doeth not thinke that he may with good reason doubt the ordi∣anry correspondence of fruits, & workes answerable there∣to? Vnto the former presumption, if circumstances of time, place, instruments and meanes, fitting such diuellish Actes, opportunitie, and the like doe adde their force, doeth not iust occasion of doubt increase? For illustration and ex∣ample, let vs suppose a person of a curious and * 1.8 inqui∣sitiue disposition in things hidden or inhibited, a man voide of the feare and knowledge of God, a searcher after Sorcerers, and their diuellish Artes, educate among them by kindred, affinitie, or neighbour-hood, with them hauing generall opportunitie vnto inchoation in∣to that Diabolicall mysterie, a man likely and prone to become a receptacle of Diuels, expressed by his long obserued, or knowne flying from, or hating all occasi∣ons or places, where the name, mention, worshippe, or adoration of Almighty God is in any kinde vsed; a man out of whose cursed lips hath at any time beene heard,

the * 1.9 renouncing of God, or voluntary profession or loue and friendship vnto the Diuel (all which with horror some∣times my owne eares did heare, in a * 1.10 woman at an open assise, being there indited vpon suspicion of Witch-craft.)

Let vs yet further consider in the same man, an extraor∣dinary alienation of himselfe, from all societie and com∣pany with men (for that familiar conuersation with Di∣uels, begetteth an hatred and detestation, both of the re∣membrance of God or sight of men) likewise a frequenta∣tion or solemne haunting of desarte * 1.11 places, forsaken & vn∣accustomed of men, the habitations of Zijm and Iijm, graues and sepulchres. This seemeth, Math. 8. Luke 8. Marke 5. in the possessed true.

The possessed and the Witch, are both the habitacles of Diuels; with this onely difference, that the Witch doth willingly entertaine him.

His custome of haunting tombes and sepulchres, in the one doth make it probable, and credible in the other. Like∣wise a solitary solacing himselfe, or accustoming abroad oft, and vsually alone, and vnacompanied at times and houres vnusuall and vncouth to men, as the most darke seasons of the night, fitting the darke workes, and the workemen of the Prince of Darkenes.

Let vs yet more particularly obserue this man branded with the former note, seeming or professing to practise workes aboue the power and possibilitie of man, to threa∣ten or promise to performe, beyond the custome of men, whether in generall, or toward any particular. In a diuel∣lish intendred action bent against any particular, likewise wee may diligently examine any manifest speciall prouo∣cation, first giuen: secondly, an apparent apprehension thereof expressed by words, gestures, or deedes: thirdly intention, or expectation, succeeding the prouocation, starting out oft-times, or intimated by any rash, vnaduised, or sudaine, proiect, of headie and vnbridled passion: fourth∣ly, the opportunitie sutable vnto such an intended desseigne as time and place competent for accesse, speech,

sight, or receiuing from, or giuing vnto the particular, a∣gainst whom such diuellish thoughts are set, any thing, wherein any inchanted power or vertue is vsually hid and conueighed.

After a Sorcerous deede is thus certainely obserued to proceede, we may then further with vigilant circumspecti∣on view, whether ought may be detected, iustly arguing his reioycing pride, or boasting therein, that standeth iustly suspected, or ought that may prooue or expresse his doubt, or feare of discouery, his guilty lookes, cunning euasions, shifting, lying, or contradictory answeres, and apologies vnto particulars vrged.

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

But where all the former circumstances doe truely and really occurre, or most of them, or the most materiall a∣mongst them with an apparant vncontrouled precedent euidence of an vndoubted act of Sorcery, and are not in∣directly

wrested or guilefully extorted, but directly proued, & fairely produced and vrged; what man inioying his com∣mon sense or reason, can be ignorant, what a large scope and faire fielde they doe yeeld to sent, to trace and chace the most hidden and secret guilt of Witches whatsoeuer, out of their vtmost shifting most close couerts and subtill concealements?

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

This is and may be sometimes true, yet is no sufficient reason, why due proofe and tryall should not alwayes dili∣gently be made herein, since first experience it selfe doth witnesse a manifest benefite thereby: secondly, the like rea∣sonable course and practice is knowne both vsuall, fruitfull and effectuall in all other disquisitions, and inquisitions whatsoeuer: and thirdly, the Diuell himselfe, the Witches

and Sorcerers great and graund Master, though of farre fewer words then Witches, (as seldome speaking at all) and abounding with farre more subtiltie and cunning; yet is he not able by all his art or cunning, alwayes to hide his owne workes, but by presumptions and circumstances, wise and vnderstanding hearts doe oft discerne and discouer them, as is by dayly experience seene and testified, and is confirmed by the proofe which all holy and godly men haue euer had thereof. And to this purpose, and for this cause the holy Scripture doth require Gods chosen children, to sift and try the Spirits, whether they be of God or no; that is, whether they be of his holy spirit, or of the euill spirit which is the Diuell.

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

Could the Diuell, or their owne craft whatsoeuer, deli∣uer the Sorcerers from destruction out of the hands of Saul, who iustly destroyed them all out of the land of Israel, 1. Sam. 18. verse 9. or out of the hands of Iosias, who according to lawe, tooke away or abolished all that had familiar Spirits, and Southsayers. 2. Kings chap. 23. verse 24? The extirpation of these Southsayers, by those Princes, was commended of God, and by his Lawe commanded, Leuit. 20.27. The same Lawe of God commaundeth, that no man be iudged or put to death, but by the mouth of two wit∣nesses, from whence it is necessarily collected, that the workes of Sorcery are not alwayes hidden, but oft-times so open, that they may be manifestly noted; otherwise, how could they be testified, which vnto their condemnation the Lawe doth euer presuppose and necessarily commaund?

Neither is this Lawe of God any thing discrepant from the commom equity of all lawes, or from reason it selfe: first, for that many workes of Sorcery doe immediately in their first view, manifest themselues to the sense, as is eui∣dent, by the miraculous workes of the Enchaunters of E∣gypt, practised in the sight of Pharaoh King of Egypt. Secondly, for that many workes are apparent manifestly to Reason, in which, though the sense cannot immediately dis∣cerne, or take notice of their quality and authour; yet by necessary inference and euidence of reason, they are certain∣ly and demonstratiuely prooued to issue from the power and force of Spirits and Diuels, as hath beene formerly de∣clared, concerning both workes and also diuinations, pro∣phecies, and reuelations hidden from all curiosity and pos∣sibility of man. Thirdly, for that circumstances and pre∣sumptions doe with good and likely reason call into questi∣on, and iustly charge with suspicion (as hath beene in∣stanced) concerning the performers and practisers of cere∣monious rites, superstitious gestures, actions and manners vsuall vnto Witches and Sorcerers. Since then, as is before prooued, Almighty God doth inioyne a necessity of testi∣monies, vnto all condemnations and iudgements of death whatsoeuer, and testimony doth alwaies necessarily include a manifestation of whatsoeuer is testified, either to sense, or reason, or both; it followeth as a necessary conclusion vn∣to all that hath bin said: that from things either manifest to sense, or euident to reason, issueth wholly and solely, not onely the reasonable and likely way of detection of Witches, but the very true way by God himselfe, in all true reason intended and commanded. And from this way it is, both by multitudes of examples, by experience and reason manifest, that neither Witches, nor the Diuell himselfe is altogether able to hide or defend their guilt. Diligence therefore herein duely and carefully exercising it selfe cer∣tainely shall not, nor can prooue the Lawe of God vaine, nor the owne endeuour frustrate or voide, although haply difficulties and impediments may somtimes interrupt, as in

all other cases and affaires is vsuall.

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

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

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

Notwithstanding, why should men be more impatient or deiected, that in matters of Witch-craft, many things are oft hidden from our knowledge, and discouery, when the same darkenesse, obscurity, difficulty and doubtfulnesse, is a thing ordinary in many other subiects beside, as neces∣sary

vnto vs, and concerning which, it may be no lesse true∣ly said, that in this life of mortality, much more is that which is vnknowne, then that which is knowne and reuea∣led vnto vs.

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

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

Notes

• * 1.1

  Opinio vera est habi∣tus circa con∣clusiones ex Dialecticis pronunciatis, Arist. in lib. Analyt.
• * 1.2

  Certum est, quod nun∣quam aliter fiat, probabile, quod plerun∣que ita fiat, Cicero.
• * 1.3

  Probabilia sunt; quae pro∣bantur aut omnibus, aut plurimis, aut certe sapienti∣bus, & iis si non plurimis, at maxime probatis, quo∣rum est spe∣ctata Sapien∣tia, Aristot.
• * 1.4

  See Master Perkins dis∣couery of Witch-craft, chap. 2. pag. 48.
• * 1.5

  Perkins dis∣course of Witch-craft, chap. 2. page. 48.
• * 1.6

  Isaiah 8.19.
• * 1.7

  Sam. 1.28. 8. Exod. Leuit. Deuteron.
• * 1.8

  Mast. Perkins in his discourse of Witch-craft, chap. 1. pag. 11.
• * 1.9

  Perkins chap 2. pag. 48. discourse of Witch-craft.
• * 1.10

  She was easie and ready to pro∣fesse, that sh•• renounced God and all his workes, but being required to say that shee renounced the Diuell & all his works she did refus•• it with this addition of the reason, (videlicet) for that the Diuell had neuer done her any hur••
• * 1.11

  Serres, fro•• the confessio•• of Witches detected an•• censured in the raigne of Henry 4. of France.