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

THere remaine as yet other miraculous explorations of a Witch, carrying in their first view a far more won∣dred representation then any or all the former explorati∣ons. One is, when persons bewitched, shall in the time of their strange fits or traunces nominate or accuse a Witch, and for a true testimony against him, or her, thus nomi∣nated, shall reueale secret markes in his or her body, neuer before seene or knowne by any creature; nay, the very words or workes, which the supposed, or thus nominated Witch shall be acting or speaking in farre distant places, euen in the very moment and point of time, while they are in acting or speaking; all which I haue sometimes my selfe heard and seene prooued true. This is reputed a certaine

conuiction of a witch. An othor miraculous tryal of a Witch and like vnto this, wonderfull is; when a supposed Witch required by the bewitched, doth touch him or her (though when vnknowne or vnperceiued by the bewitched them∣selues,) yet according to the prediction of that issue by the bewitched, he or shee immediately are deliuered from the present fit or agony, that then was vpon him or her, which I haue also my selfe seene. For the better discouery of truth in these so wondered difficulties, let vs first recall to minde these few obseruations in our former Treatise determined and prooued. First, that the Diuell doth many miraculous and supernaturall things meerely simply and alone of him∣selfe, for his owne ends, and without the instigation or as∣sociation of a Witch. This was made manifest by his con∣ference, disputation and speech with Eua after a miracu∣lous manner, out of the body of the Serpent, when as yet neither Witch, nor Witch-craft were come into the world. Secondly, that the Diuell is able to obtrude or impose his supernaturall or miraculous workes vpon men, against their knowledge, liking, will, or affection, and being vnre∣quired. This is cleere by his transuection of the body of our blessed Sauiour, as also by his violent casting of the bo∣dies of the possessed, amongst the people mentioned in the Gospell. Thirdly, let vs not here forget specially, that hee is able to transmit and send vnto, or into men vnrequired, and without their desire or assent, secret powers, force, know∣ledge, illuminations, and supernaturall reuelations. This was prooued by the possessed in the Gospell, who from a secret and hidden reuelation and power, aboue and beyond themselues, were able to vtter that high mistery, as yet hid∣den from the world, that Iesus was the Sonne of the liuing God. This could not be knowne vnto them, by their owne reason or nature, being aboue and beyond all reason or na∣ture, and by grace onely then begun to be reuealed vnto the blessed Disciples themselues. To thinke that the posses∣sed could haue that knowledge equally with the Disciples by the same grace, were impious derogation from their

Apostolicall priuiledge and prerogatiue therein, vnto whom did properly belong the first fruits thereof alone.

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

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

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

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

and inditement of Witch-craft, against any man equall and iust.

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

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

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

It is as necessarily true also, that it can solely proceed from a supernaturall power, that the bewitched are able in their traunces to nominate the most secret and hidden marks in the bodies of the suspected Witch, her present speech * 1.1 and actions in farre distant places, and the like, but whether these miraculous Reuelations, with their an∣swerable euents, ought to bee esteemed iust conuictions of the persons thus by a supernaturall finger, pointed out and noted; as also whether they proceede of God or of the Diuell, is very materiall, to examine and con∣sider.

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

What more extraordinary glorification of God can be pretended in the needfulnesse of a miraculous detection of Witch-craft, then of any other sinne committed, as im∣mediately

against God, and with as high an hand? Witch-craft is indeed one kinde of horrid renunciation, and for∣saking of God, but there are many more kinds much more hellish then this secret and concealed defection: as the o∣pen cursings, wilfull blasphemings, and spitefull railings vp∣on God, euen vnto his face, professed hatred and contempt of God.

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

Rabshakeh, railing on the liuing God, in the open view and hearing of the men of Israel, and Olofernes denying the God of heauen, were not miraculously, or by any immedi∣ate hand of God smitten, but were suffered to grow on, vntill their haruest of confusion was ripe. That high degree of blasphemie against the Sonne of the liuing God, hanging vpon the Crosse for the sinnes of mankinde, committed by the cruell and hard-hearted Iewes, in scorning, scoffing, and spitefull derision both of God in heauen, Math. 27, verse 43. and also of the eternall Sauiour of the world, descended from heauen, was not by God then extraordinarily reuen∣ged (as the incomparable greatnesse of the sinne might seeme to require) but was in Almighty God his iust iudge∣ment, suffered, vntill in the due time, their owne execrati∣ons, and cursings of themselues, and their posterity, there∣by to hasten and purchase the effusion of that holy inno∣cent bloud, did fall vpon them so heauily, that their whole

Nation, People, and Kingdome, became extirpate, vile, and vagabond for euer vpon the face of the earth. It is re∣corded in the Reuelation, chap. 13. verse 5, 6, 7. concerning the Beast, that he opened his mouth vnto blasphemy a∣gainst God, his Tabernacle, and the Saints; that he spake great mighty blasphemies, yet power was giuen vnto him to continue, and preuaile therein many yeares, and a large space of time.

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

Although by the hand of his holy seruant Saint Paul, Al∣mghty God did miraculously smite the Sorcerer Elymas, & as writers report, Simon Magus, by the hand of S^t. Peter, multitudes and societies of other Sorcerers, and South∣sayers among the Caldeans, escaped not onely the hands of Nebuchadneser, in his wrath; but as it seemeth in the pro∣phecy of Daniel, they liued many yeares in high esteeme, fame, and renowne, both in their owne Nation, and also in forreine Countreyes, yea through the world. There is no doubt, that Aegypt likewise did abound with swarmes of Sorcerers, as the holy Scripture, and all times and writers report. Among the people of God also, the Israelites, it is manifest that diuers Sorcerers and Witches did shrowed themselues, and liued with impunity, as appeareth by the Witch of Endor, which king Saules seuerity, in their gener∣al extirpation thorow the whole kingdome, had notwith∣standing passed by, and left vnespied; as also by that special note and commendations, from Gods owne mouth and word of Joshua, that is, that hee had taken away from amid∣dest his people, all the Enchanters and Sorcerers: by which it is likely and cannot be denied, that through the lenitie or carelesnesse of former Princes, they formerly had long se∣curely

their breathed. That God doth not vse by miracles to detect all, or most Enchanters, Magicians, or Witches, is farther made vndoubted; because it should follow then & thence necessarily, that he hath both in the first ages of the world, ordained lawes, and ordinary, legall courses of pro∣ceeding against them in vaine; as also for that he doth, in the holy records of his sacred word, make knowne his De∣cree, that they shall be permitted to liue and continue vpon the face of the earth among other, and as other vnrepen∣tant sinners, vntill his second comming, and the last day of eternall doome, Reuelat. chap. 22. vers. 15. without shall be Enchanters. If his Iustice and seuere iudgement should by his miraculous power make so narrow search amongst them, as ordinarily to root them out, it were impossible any one of them should escape his all-seeing reuengefull hand, to suruiue vnto his generall decreed day of sentence, and dreadfull doome, of all kinde of sinnes and sinners, which both in iustice vnto some, and mercy vnto other some, his infinite goodnesse and wisdome hath decreed, shall not be frustrate. Although therfore Almighty God doth sometimes stretch forth his mighty hand miraculously to smite, or bring into light some horrid sinnes and sinners, his exrraor∣dinary power therein sometimes onely extended, at his owne good will and pleasure, doth not iustifie the pre∣sumptuous expectation of the dispensation thereof in any particular. God who is the God of order, and not of con∣fusion, doth not ordinarily dispense his extraordinary workes, nor vsually confound indifferently, so different na∣tures in their end and vse, and his owne decree. Nature it selfe doth also teach an impossibility in that which is ex∣traordinary, to become or be expected ordinary. In that way which is ordinary, the industruous, the diligent, the prouident man therefore doth with carefull perseue∣rance vprightly walke. The slothfull, onely the intemperate, the improuident man, either by folly or ignorance loseth or by idle sloth forgetteh, or omitteth, his ordinary way or opportunity, and ridiculously hopeth or trusteth vnto

the redemption thereof, by extraordinary contingents or euents.

Thus it hath appeared, that in regard of any more speci∣all or extraordinary glorification of God, in the detection of Witches, rather then of other as great and as abomi∣nable sinners, their is no needfull or necessary vse of myra∣cles.

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

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

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

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

The contrary hereunto in this our suspected miracle is manifest, wherein is ridiculously imagined, that the blessed gift and vertue of healing the sicke, descended from God aboue, may be reputed in the hands of a Witch a signe or testimony of his or her guilt and impiety, which euer hath beene, and is in it selfe a speciall grace and fauour of God, and was euer vsed rather as a confirmation of the truth of Gods Ministers and seruants. Let vs now consider how this miraculous touch and the efficacy thereof, may be any iust conuiction of a Witch. No man can doubt that the vertue wherewith this touch was indued, was supernaturall. If it bee supernaturall, how can man, vnto whom nothing sim∣ply

is possible, that is not naturall, bee iustly reputed any proper Agent therein? If hee cannot bee esteemed in himselfe any possible or true Agent, then it remaineth, that hee can onely bee interessed therein, as an accessary in consent; as a Solicitor or Tenant vnto a superiour power. If that superiour power (as is before prooued in the falsehood of his miracle) be the Diuell, the least rea∣sonable doubt remaining whether the Diuell alone, or with the consent or contract of the suspected person hath pro∣duced that wonderfull effect: with what Religion or rea∣son can any man rather incline to credit the Diuels infor∣mation in the mouth of the bewitched (who is the common accuser of God to men, and of men to God) then in requi∣site pittie, pietie, and humane respect vnto his owne kinde to tender the weakenesse of fraile man, against the subtilty of the deceitfull Diuel. Shall man with man find lesse fa∣uour, then the Diuell with man against man? That the Di∣uell is able by the permission of God, to annex or hang this miracle vpon this or that particular, is manifest, by the possessed in the Gospell; vpon whom and their naturall a∣ctions and motions, he cast supernaturall consequences or concomitances. Was not their speech attended with super∣naturall reuelation, their hands with supernaturall force, to rend and teare in pieces iron chaines and bonds? If the Diuell be able to transfuse, or cast these miraculous con∣comitances or consequences alone, and without allowance of any man or person where God doth permit; how is it in any equity or reason iust, that these impositions of the Di∣uell should be imputed vnto any man? God forbid, that the Diuels signes and wonders, nay his truths should be∣come any legall allegations or euidences in lawe. We may therefore conclude it vniust, that the forenamed miracu∣lous effects by the Diuell wrought and imputed by the be∣witched, should be esteemed a signe or infallible marke a∣gainst any man, as therefore conuinced a Witch, for that the Diuel and the bewitched haue so deciphered him. These like miraculous stratagems may be exercised vpō any man,

or vnto any mans actions may be deceitfully or fraudu∣lently by the Diuell conioined or apted. This therefore doth not inferre any mans guilt therein. It ought be a mans owne proper contract therein with the Diuell, neces∣sarily and directly proued, that shall iustly condemne him. This contract may be and is plainly detected, by sifting and considering, that mans voluntarily assisting or promoting, promising, or vndertaking such supernaturall workes, with answerable performance thereof. As hath beene said, con∣cerning the miraculous consequence of the touch of a su∣spected Witch; so may be determined concerning the su∣pernaturall reuelations of secret markes or signes in her body, according vnto the prediction of the bewitched, as also of the discouery of the present actions, gestures, and speeches of supposed Witches in farre distant places. Di∣uers examples I my selfe haue seene in these kinds: I must necessarily acknowledge a more then natural power there∣in, because farre beyond the nature, reason, or power of man. But there is notwithstanding sufficient matter of doubt, whether such reuelations, secret signes, and marks, though found in the named persons or parts true, as also the right pourtraitures & shapes of the supposed or accused Witches, though neuer of the bewitched before seene, and yet by the bewitched truely described; there is, I say, not∣withstanding, sufficient matter of doubt, whether they are not very insufficient to charge or accuse any particular thus pointed out or marked. The Law and expresse commande∣ment of God doth allow of no reuelation from any other Spirit, but from himselfe, Isa. 8.19. Whether these reue∣lations are immediately of God, if their due examination by the rule of his Word * 1.2 doe not clearely determine, rash or hasty perturbation or passion ought not presume it. The lawes of men also admit no supernaturall illuminations or reuelations, as any grounds of iust tryals or decisions of right or truth. It follows therefore necessarily, that they are voide, & ought to be of no force or credit in vpright iudge∣ment with iust and righteous men. It may bee obiected,

that truth is found in these reuelations, and truth ought be of regard. It may hereto againe bee replied, that al∣though truth in it selfe be great, and ought and will pre∣uaile; yet in the abuse, euill vse, or corrupted, or depra∣ued end thereof, it ought not deceiue nor is of force. The Diuell, as all other cunning lyers and deceiuers and imi∣tators of that his art, vsually mixe truths with lyes, that those truths giuing credit vnto lyes, men may beleeue both and so be deceiued. It was euer the onely safe way of lying, to face and guard it with some plausible truths. In the former reuelations therefore, representations and true descriptions in the bewitched, of persons of secret markes and signes, of speeches, gestures, and the like, al∣though the Diuell be found true, or speaking truth, yet may he notwithstanding haply bee therein also a lyer, while truly describing their persons, shapes, markes, man∣ners and gestures, speeches and the like, he falsely and ly∣ingly addeth thereby a seeming or deceiuing necessity of their guilt, as if therein or thereby necesarily inferred. The fallicy illusion and the lyingly true reuelations of the Diuell, may by many examples be manifested. Ianus Iaco∣bus Boissardus in his tract. de Diuinatione Chap. 5. repor∣teth an admirable story of a noble Gentleman his familiar friend, and knowne vnto himselfe. This man flying from his owne natiue Countrey for feare of punishment for a murther by him committed, and liuing in farre distant coasts, desired curiously to enquire what his wife was in his absence doing, whom hee had (being very faire young and beautifull) married two monethes onely before his depar∣ture or voluntary exile. For this purpose he came vnto a Magitian liuing in the place of exile, who liuely described vnto him the true fashion, building, and ornaments of his house where his wife in his absence liued, her apparrell, countenance, & the like, as they were perfectly foreknowne vnto himselfe. He farther expecting to learne what she was at that present instant doing. The Magitian made knowne that there was then in her company a beautifull young

man with his hose or breeches about his heeles standing neere or close vnto her. Vppon the knowne truth of the Magician his first description of his house and wife, the gentleman assuring himselfe of the truth of the second de∣scription of seeming manifest adultrey in her, secretly stealeth home with an absolute resolution by murdering of her to be reuenged, & comming home by stealth neere vn∣to the place where his house & her dwelling was, by a ring (which as an infallible testimonie of her true loue she had deliuered vnto him at his departure) he immediately caused her to come vnto him. Her kinde and louing intertaine∣ment so qualified and mollified his intended rage and fury, that he had patience first to confer with her, which before his sight of her, he did not intende. After her conference he demaunded whether such a day (naming the certaine day) she did not weare apparrel of such a colour and fashi∣on. She answered with wonder that it was true. He againe demaunded what that was which she smothed and handled in her hand, and who that young man was which stood neere her with his hose about his heeles. She hereat amazed and perceauing the sodaine change of a fierce and cruell looke in her husband, desired him to be pacified and better informed. The young man was his owne brother who could witnesse the truth thereof, and that which she smoothed or stroked in her hand was a plaister which she did smooth for him and applyed vnto his hip, where he had a very greiuous and painefull vlcer. This being found true, the hus∣band sorrowed for his bloudy intention, and detested the execrable and damnable Art of the Magician, and the soule lying truth of the Diuell. How foulely likewise many o∣ther men by these like darke and double dealing truthes, equiuocations, and amphobologies, haue beene deceaued consulting with the diuell and his oracles may be by many other examples testified. The same Author mentioneth the oraculous reuelation by dreame presented vnto the daughter of Polycrates of Samos. It was reuealed vnto her that her father should be taken vp into heauen, be washed

by Iupiter and annointed by the Sun. This after proued true but in a dreaming sense. For Polycrates being surprised by Orantes, was hanged vp toward heauen vpon an high Crosse, where Jupiter (that is the ayre) with his moisture did wash him, and the Sun melting his grease and the substance of his flesh did so annoint him as was least imagined or suspe∣cted. Plutarke in the life of Anniball reporteth that Anniball consulted with the oracle concerning his owne reserued destiny or end. The oracle answered that Libissa land should burie his corpes. Hereupon he presumed that he should re∣turne into that his owne countrey and therein his old age die. He grewe therefore secure and careles. But shortly af∣terward being taken by the Romanes in a little obscure village by the sea coast called by the name of Libissa, he there grewe wearie of his life and poysoned himselfe in the Diuels truth: behold vntruth and deceipt. Libissa buried Anniball, but not Libissa by Anniball either knowne or pos∣sible to be imagined. These examples are sufficient whereby is plainely seen the dangerous deceitfull fallacy of the diuel euen where he speaketh truth. Let vs now returne againe vnto our former miraculous prediction of the Diuell by the mouth of the bewitched concerning the cure of the bewitched by the touch of the supposed Witch. We may boldly affirme that in this case or in any other, if it were possible for the diuell to speake the truth, truely, wholly, vnpartially; so as it might appeare plaine, euident, mani∣fest; yet ought we not from him beleeue it or receiue it. This is in our blessed Sauiour made vndoubted, who in the Gospell oft rebuked him euen speaking truth, as also in S. Paul rebuking the Pythonisse, truely affirming, and ac∣knowledging him the seruant and Minister of God. If the diuell then speaking truth, may not be allowed or credited; how shall reuelations, miracles or oracles proceeding from him, be they neuer so true, or approued with any shew of true Religion or reason, become any iust probations or al∣legations in law, equity or iustice? it may be obiected, that many times men haue bin by dreames and visions admoni∣shed

of secret and concealed hideous murders, and o∣ther euill facts committed priuily, whereby the Male∣factors and their guilt haue bin admirably produced vnto due punishment. This truth is euen by Heathen Authors witnessed, and in our time the like haue hap∣ned, and is testified by witnesses, whose faith and credit is free from all exception. Although this be true and can∣not be denied, some reasons notwithstanding doe per∣swade that it is more safe to incline, to suspect that these like visions or dreames are rather of the Diuell, then rashly to determine or decree that they are immediately of God. First, for that though haply they might be sometimes so granted, yet o••ght we not too swiftly or sodainly so be∣leeue, for that by the liuely counterfait of the true visions, dreames and reuelations of God, the Diuell hath euer vsually practised to be taken and esteemed as God: the allowance whereof by men is high blasphemy against God, and ignorant occult adoration of Diuels. Secondly, for that no visions, dreames, or reuelations, ought to be esteemed of God, originally or immediately, which doe respect or answere curiositie of knowledge or desire, as most of the forementioned kinds vsually are wont. Thirdly, for that the visions of God, as they are euer bent vnto an extraordinary, diuine end, and an vniuersall good, so are they euer dispensed by the ministery of men, who haue manifest commission, or warrant from God, either mediate, or immediate. The mediate is prooued by the manifestation of the meanes: the immedi∣ate, by the euident reflexion of a manifest diuinity, in the power and authority thereof. For as it is said of the word of God, Heb. 4. verse 12. so must it necessarily be con∣cluded of all the true miracles, visions, or reuelations of God, that they are liuely, and mighty in operation.

This is seene in the miracles wrought by Moses, which the Sorcerers themselues could not deny to bee the finger of God, Gen. 8. verse 19. This is likewise seene in

Simon Magus, who could not but acknowledge the mi∣raculous power of the holy Ghost, by the laying on of the Apostles hands, so far forth that in the con∣sideration of his owne guilt, and of a conuincing power or deitie therein, he desired them to pray for him.

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

But here may be obiected againe, that the Diuell

in his reuelations (as is before mentioned) is not to be beleeued or credited, although he spake truth. How then may men be allowed, to admit or make vse of these his visions or dreames in this kinde.

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

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

The sole, true and warranted way, wherein vp∣rightly men may walke herein before God and men, hath beene in this Treatise formerly disquired and dis∣coursed. Therein (intelligent Reader) thou maist obserue two sorts of manifest Witches: The one is offered vnto the outward sense, in his apparent and palpable Sorcerous workes: The other is made eui∣dent by plaine demonstration out of the sacred word

of truth. It hath euer preuailed with vulgar custome (because most sensible of the most grosse harmes more open to sense) to cast chiefely, or for the most part, the eye and common iealousie vpon the first kinde. The other kinde (because vsually lest noted of sense, and therefore esteemed least harmefull to men) is both in the iust protraction or production thereof vnto the barre of Iustice much more rare and seldome, and al∣so in common and vulgar obseruation is little or not at all considered.

Hence it proceedeth, that most men doe doubt∣fully resolue thereof; Yea, some men admire a worth therein, others esteeeme it of reasonable and com∣mendable vse, vnto the satisfaction of their curiosities, in things secret and hidden from the knowledge of man.

But since Almighty God hath more specially (as is in the former Treatise prooued) both giuen most certaine and plaine indication, and information of this kinde, by the expressed fruites thereof, and the necessary inference of familiarity and consultation with other Spirits then himselfe, Isaiah 8. verse 19. and hath also so oft in so diuers places iterated the great abomination, and his high detestation thereof, it is not onely the sauing duety of all priuate men to take more diligent and wary notice thereof, there∣by to eschew and flye from it, according vnto Gods expresse charge and command; but it is the charge of Princes and Magistrates also, to fulfill thereby the commanded execution of Gods holy wrath and vengeance vpon it; for which pleasing seruice and sacrifice vnto him, Almighty God hath vpon the euerlasting records of his holy word fixed for euer the so memorable praise, and commendation of those famous Princes, who haue dedicated themselues vn∣to his will therein. As it hath beene declared by

what meanes Witches and Sorcerers, in two kindes seuerally may be manifestly charged, challenged, and prooued as certaine and vndoubted Offendors: so also how farre presumption probabilities, or matter of iust suspition in both may blamelesly guide, and conduct vpright and equall inquisition, hath beene briefely instanced. From all which it is euident: first, that God in nature hath not shut vp in this subiect, the common intrance and doore of iudging, trying or deciding as equally, as in other cases: secondly, that beside and beyond that way, which God hath left open vnto sensible and reasonable progresse, herein it must necessarily bee preposterous presump∣tion to breake out, or ouer-reach, as also in steade of that plaine approoued and authentike walke for the tryalls of truth; the iudgement and condemnation of others, and the establishment of mens owne thoughts, and mindes, to seeke irreligious footing, in the Labyrinth of amazing wonderments, and reason∣lesse traditions and experiments. To walke in these waies, is no better then to runne away from God, in whom to trust, though with some restraint, and coertion of our longing vaine desires, and satisfacti∣ons is truely farre more happy then out of the con∣duct of his allowance therein, to inioy the fullest measure or ouerflow of all the most obsequious in∣fluencies of humane blisse. If true religion and pietie could settle this consideration, the common folly of misgouerned, petulant, inordinate, and intempe∣rate expatiations in this kinde, would not onely in priuate men more vsually blush and be ashamed, but a more euen, straight, and vninterrupted way, be∣ing prepared thereby vnto iustice, would vsually bring forth a much more happy issue, then now is ordi∣nary. Thus farre the loue of truth, which I haue euer carefully sought and studied, hath offered violence

vnto my priuate thoughts and meditations, exposing them vnto the hazard of publike view.

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

FINIS.

Notes

• * 1.1

  Herein the Diuell affe∣cteth to imi∣tate the power of God in his holy Prophet, who was able by his diuine reuelation to make known what the King spake in his Priuy Chamber. 2. Kings verse 12. cap. 6. He herein also counter∣fetteth the Diuinitie of our Sauiour, seeing Na∣thaniel, when he was vnder the Figge-tree. Ioh. 1.48.
• * 1.2

  ESTIN AMARTIA ANOMIA. Quicquid non congruit cum lege, peccatum est.