The infallible true and assured vvitch: or, The second edition, of The tryall of witch-craft Shewing the right and true methode of the discouerie: with a confutation of erroneous vvayes, carefully reuiewed and more fully cleared and augmented. By Iohn Cotta, Doctor in Physicke.

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 Wit∣ches bound into the water, and the water refusing or not suffering them to sinke within her bosome or bowels, is an infallible detection that such are Witches.

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

That which is ordinary, is naturall; as likewise that which is natural, is ordinary. Aristotle in the second of his Ethickes saith of that which is naturall, quod aliter non assurscit, that is, ordinarily it is not otherwise, then euer the same. From whence it doth follow by good consequent, that whatso∣euer is ordinary, must be naturall, because it keepeth the

same course and order, which is the property of nature.

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

If then this experiment in the tryall of Witches, be as a thing ordinary (as it is vulgarly esteemed) it must be found likewise naturall. If it cannot be found naturall, it cannot be ordinary. That it is not, nor cannot be naturall, is mani∣fest.

First, for that the ordinary nature of things senselesse and voide of reason, doth not distinguish one person from an∣other, vertue from vice, a good man from an euill man. This our Sauiour himselfe doth confirme, Math. 5. verse. 45. God maketh his sunne to arise on the euill, and the good, and sendeth raine on the iust and vniust.

Nay, we may further obserue in the booke of God, and also reade in the booke of nature and common experience, that the common benefit of nature, is not onely vouchsa∣fed vnto all wicked men indifferently, but euen vnto Diuels themselues, who doe not onely participate in nature the common essence, faculties and powers, proper vnto the sub∣stance and nature of all other Spirits; but also doe exercise these powers and spirituall forces vsually vpon other inferi∣our natures, subiect vnto their supernaturall nature, reach and efficacy, as is often seene in their workes euen vpon the bodies and goods of the blessed Saints and sonnes of God.

Hereby then is euident, that nature cannot take notice, or distinguish a wicked man, no not a Diuell, and therefore much lesse a Witch.

But here may be obiected, that diuers herbs and other simples, produce many strange and wondered effects, by an hidden secret, and occult qualitie and property in nature, though there appeare no manifest qualitie oft-times in them, by which in reason or probabilitie they should or can bee effectuall thereto. This Physicions doe dayly witnesse

and prooue true.

Why then may not there bee likewise yeelded the like hidden power, or antipatheticall vertue in the nature of the element of water, and thereby a Witch bee detected; as well without knowne cause or reason thereof in nature; notwithstanding naturally the euils or diseases both of body and minde, are both detected, and cured by ele∣mentary substances or compositions, in which there is no manifest knowne proportion therewith?

It is truly answered, that although in this supposed ex∣periment of the disposition of the element of water to∣wards Witches, casualty may haply sometimes seeme to iustifie it true; yet is not this sufficient to euince it a thing naturall. Those things which are naturall, necessarily and euer produce their effect, except some manifest or extra∣ordinary interception or impediment hinder.

Thus fire doth necessarily, ordinarily, and alwaies burne and consume any combustible matter or fuell being added thereto, except either some manifest or extraordinary hin∣drance oppose it. The like may be saide of all other ele∣ments for their naturall effects in their proper obiects. Naturall medicines likewise, if rightly accommodated with prudence, art and discretion vnto the right disease, doe ne∣uer faile their vsuall productions or effects.

This Almighty God in his holy writ doth confirme, and long and aged experience of many hundreths of yeares hath successiuely witnessed, wherein the ancient records of all learned writers, haue euer testified innumerable medi∣cinal herbs and drugges, certainely and truely to bee euer the same. Present times doe likewise see & witnes it, and no man doth or can doubt it in the right proofe. Concerning any such nature or custome in the element of water, in the refragation of Witches, who was as yet euer able to write and fully resolue, or prooue it ordinary, necessary, certaine, euer or for the most part, not failing as is in course of na∣ture most infallible and neuer doubted? What former ages haue successiuely vouchsafed the mention of truth or cer∣tainty

therein? Hath Almighty God, at all, so much as approued any opinion or thought thereof? Is it not rather to be iustly doubted, that it may be esteemed among the a∣bominations of the Gentiles, which God in his people doth detest, Deut. 18. verse 9? Doe all men in our time, or good and iust men auouch their owne proofe in the tryall thereof? Or contrariwise, doe not many wise, religious, learned and equall minds with reason reiect and contemne it? Doth Law as yet establish it, or reason prooue it? How can it then be proposed as equiualent with those reasonable meanes or wayes, of iust proceedings or tryalls, which God, his diuine Lawe, his law of nature, iudgement, reason, experience, and the lawes of men haue euer witnessed, per∣petually and onely assured certaine and infallible?

It wanteth the vniuersall testimony of former ages and Writers; in this our age it is held in iealousie with the most iudicious, sage, and wise: It hath no reasonable proofe, no iustifiable tryall hath dared to auouch it vpon publike re∣cord, no lawe hath as yet, thought it worthy of admittance; and the Lawe of God is not prooued to prooue or approue it. If it had beene a thing naturall, ordinary, of necessary, or of certaine operation or power, and therein so euidently remarkeable, it is impossible it should haue escaped au∣thenticall approbation, or the same notable testimonies, which all other tryed truths haue euer obtained. From the former premises therefore we conclude, that it cannot be a thing naturall, necessary or ordinary. If it be not ordinary, then is it not alwaies the same; if not alwayes the same, then is it sometimes failing; if sometimes failing, then is it not infallible; if not infallible, then in no true iudgement or iustice to be trusted or credited. It now remaineth to in∣quire, whether being prooued false or ordinary, it may not be prooued true as extraordinary (for to esteeme or grant it both is an impossibility in nature, and an absurdity in rea∣son.) Let vs grant, it may be iudged and deemed extraordi∣nary; the next doubt then remaining is, whether being ex∣traordinary or miraculous, it be of God or of the Diuell.

The reason why some men suppose it should be of God, is, for that the water is an element which is vsed in Bap∣tisme, and therefore by the miraculous and extraordinary power of God, doth reiect and refuse those who haue re∣nounced their vowe and promise thereby, made vnto God, of which sort are Witches.

If this reason be sound and good, why should not Bread and Wine, being elements in that Sacrement of the Eucha∣rist, be likewise noted and obserued to trurne backe, or fly away from the thraotes, mouthes, and teeth of Witches? and why, (if for the former reason, the water being an ele∣ment in the Sacrament of couenant, made with God, in the first initiation into the faith, doe for that cause refuse to re∣ceiue Witches into her bosome, and thereby giue an infal∣lible proofe of a Witch?) Why, I say, should not by the same reason Bread and Wine, being elements in the Sacra∣ment of confirmation and growth of faith, refuse and fly from those much more, whose faith and promise made vnto God in riper and more vnderstanding yeares, is by them renounced? And why for that cause, should not Bread and Wine become as infallible markes and testimonies vnto the detection of Witches? If the reason be good in the first, it must necessarily be the same in the second; and if it faile in the second, it cannot be good or sound in the first. Nei∣ther doth it or can it stand with any good reason at all, that because so smal part of the element of water, is set apart vn∣to that religious seruice in the Sacrament; therefore, the whole element of water, or all other waters must thereby obtaine any generall common property aboue the kinde or nature. Neither is it as yet agreed, or concluded gener∣ally among the most learned, and reuerend Diuines, whe∣ther that small part of water which in particular is set apart, or vsed in the Sacrament, doth thereby receiue any manifest alteration at all in substance, essence, nature or quality. If then that part of the element of water it selfe, which is hal∣lowed vnto that holy vse, be not manifested, or apparently prooued to be thereby indowed with any vertue, much lesse

can it communicate any vertue vnto other waters, which did not participate there with in the same religious seruice. Except then there may be prooued by this religious vse of water, some more endowment of sense or religion therein, then is in other elements, why should it more fly from a Witch then the fire, then the ayre, then the earth? The fire doth warme them, the ayre flyeth not from them, but giueth them breathing; the earth refuseth not to beare them, to feede them, to bury them. Why then should the water alone runne away or flye from them? It may be an∣swered, that it is a miracle, whereof therefore there neither can nor ought reason in nature to be demaunded or giuen. If it be a miracle, it is either a true miracle, which onely and solely doth exceed the power of any * 1.1 created nature, or is a seeming miracle by the power of the Diuell, working effects in respect of mans reason, nature, and power super∣naturall and impossible; notwithstanding confined and limited within the generall rule, reason and power of vni∣uersall nature, which he * 1.2 cannot exceed or transcend, being a finite creature, and no infinite Creator.

Miracles, of the first kinde, are raising from the dead the son of the widow of Sarepta, by Elias 3. of the kings, 17. the diuiding the water of Iordan with Elias cloake, 4. of the Kings 2. the curing of the sicke by S. Pauls handkercher, Act. 5. 19. the raising Lazarus by our blessed Sauiour, and the like.

Miracles of the second kinde, are all the workes of the Enchanters of Egypt, Exod. 7. which were onely diuellish sleights, cunning * 1.3 imitations, countersets, and Diaboli∣call resemblances and shadowes of the true miracles, wrought by Almighty God, in the hand of his seruant Moses.

If this miracle, or this miraculous detection of Witches by water, be of this later kinde, it is of the Diuell; and is not to be esteemed or named, where the Name of God is feared or called vpon.

For although the cunning fraude of the Diuell, aboue and

beyond all capacitie of the weake sense and vnderstanding of man, doe so liuely oft-times cast before our eyes, the outward shape and similitude of the miracles of God, that man is not able easily to distinguish them, or at first sight to put a true difference: yet must men studiously, and cir∣cumspectly be aduised herein, lest rashly they confound, or equall the vile and abiect illusions of that damned creature the Diuell (though neuer so wonderfull in our eyes) vnto the infinite power of the Almighty Creator, in his true and truely created miracles, which is an high dishonour vnto our God, and accursed impiety.

For this cause, the holy Scripture hath admonished and warned the weakenesse of humane vnderstanding, not to be transported by signes and wonders, nor to trust or giue credit to euery miracle: and our Sauiour himselfe, Math. 24. verse. 24 doth furnish his Disciples with carefull war∣ning herein. And S. Iohn, in his Reuelation fore-telleth, that in the latter dayes and times, the Diuell and the great Whore of Babylon, shall with great signes, wonders, and miracles, seduce and deceiue the last ages, and people of the world.

Since then miracles are of no validity, except certainely and truely knowne to be of God; and since also it is not easie for euery Spirit to discerne therein; let vs duely exa∣mine and sift this our supposed and proposed miracle in the tryall and detection of Witches. Petrus Gregorius Tholo∣sanus in his Syntagma Iuris, lib. 2. cap. 12. in a tractate con∣cerning the Relicks and Monuments of Saints, together with miracles, doth giue very honest, sound, and substanti∣all direction.

First, that all credited miracles be found and allowed by religious lawes and authoritie.

Secondly, that the persons by whom they are first reuea∣led or knowne, or by whom they are auouched, be testes ido∣nei, omniq exceptione maiores, that is, that they be worthy witnesses of vndoubted and vnstained credit and worth, free from all iust exception, of holy life, and vnstained conuer∣sation.

Without these cautions (saith he) no miracles ought to be esteemed, or receiued as of truth.

How farre our vulgar tryall of Witches, by the supposed miraculous indication and detection of them by the water, is different from this care or respect, this equitie, religion, or humanitie, common practise doth openly declare, when without allowance of any law, or respect of common ciui∣litie, euery priuate, rash, and turbulent person, vpon his owne surmise of a Witch, dare barbarously vndertake by vnciuill force and lawlesse violence, to cast poore people bound into the water, and there deteine them, for their owne vaine and foolish lusts, without sense, or care of the shamefull wrong, or iniury, which may befall oft-times in∣nocents thereby.

Though this kinde of tryall of a Witch, might haply prooue in it selfe worthy to be allowed, yet is it not in e∣uery priuate person iustifiable, or tolerable, or without warrant of authoritie in any sort excusable. The manner therefore of this vulgar tryall, must needs with iust and honest mindes, vncontrouersedly, and vndoubtedly, be rusticall, barbarous, and rude. Now to returne againe into the truth of the miracle it selfe in this tryall.

First, let vs enquire with Petrus Gregorius, what religious lawes or authoritie haue admitted it as true.

Secondly, what religious, reuerend, iudicious, graue, or holy Spectators, or eye-witnesses doe auouch it. Let vs yet farther proceede with the same Author, in the fore-named Syntagma, lib. 34. cap. 21. and by some other rules, farther examine this miracle, if it be well and duely auouched and credited, concerning the being thereof, whether that being be not a being of the Diuell, & of his miracles. Conatus om∣nis Daemonum (saith the Author) vnum habet generalem scc∣pum, operibus Dei se obijcere, ei debitum honorem subfurari, pios hominum animos sibi lucri facere, & a vero Deo retrahere. That is, the workes of the Diuell haue one generall scope; namely, to oppose themselues against the workes of God, to rob God of his honour, to drawe the hearts of men

from God, and to gaine them vnto himselfe. Let vs now consider the fore-named miracle by these rules.

Concerning the approbation thereof by any religious lawes or authority, I haue neuer read my selfe, nor haue heard by others, of any authentike suffrage from classicall Author, and with good reason, I may conceiue and iudge a nullity therein.

Concerning any religious, learned, and iudicious Specta∣tors and auouchers of this miracle, whose faith and credit may be wholly free from al iust exception, it hath euer been a difficult and hard taske to furnish any true sufficiencie or competency in this kinde, though multitudes and swarmes of deceiued Vulgars, continually and violently obtrude their phantasticall sominations. Since then as yet there doth no manifest law stand vp to patronage this miracle, and the learned, religious, and holy man able to discerne and iudge, and free from exception, is not at all, or hardly to be produced or found to auouch or countenance it true; it may be with good reason suspected, and that reason may iustly disswade all sodaine, rash, or hasty credit or trust thereof. Now let vs examine, if it were vndoubtedly to be assumed as true, whether being true, it be not as truely of the Diuell. And first let vs consider, whether it doe not op∣pose the workes of God, which was the first direction of Gregorius. It is herein truely conuicted, because the nouel∣ty and supposed miraculous force and might thereof, doth first vsually and easily intise vnsetled braines, rashly to for∣sake the wayes of iudgement and iudicious legall procee∣ding, which is the ordinance and worke of God: secondly, doth imbolden staggering and vnresolued minds presump∣tuously without warrant to expect, to aske or seeke a signe or miracle, which ordinarily or vnnecessarily required, our blessed Sauiour apertly condemneth, Math. 16. An adulte∣rous and vnbeleeuing generation doth seeke a signe or mi∣racle. And as herein it directly opposeth against the decree and worke of God, so likewise by giuing occasion and way, that supposed miracles may become vulgarly common and

ordinary, whereby the true miracles and miraculous workes of God also may grow with vndiscerning men of lesse esteeme, vile and of no accompt. Nam miracula Dei assiduitate viluerunt (saith S. Augustine) the miracles and miraculous workes of God, being oft seene, become of smal or no reputation. The second tryall of a false miracle, was the robbing of God of his due honour and praise, which in this proposed miracle is partly prooued; by making the extraordinary work or vse of miracles ordinary, and there∣by derogating from the power, worth and nature of Gods true miracles (as is before said): partly by vnthankfull vn∣der-valewing, omitting, or relinquishing the ordinary meanes of tryals and detections of doubtfull truths, which God hath made & giuen in his good grace; and therefore their contempt and neglect is a manifest robbing of God of his due praise and glory therein. The third tryall of the Di∣uels property in miracles, was the seducing of mens hearts from God vnto himselfe, which in our supposed miracle may be necessarily concluded. For if the miracle it selfe be vpon good grounds before alleaged, rightfully deemed to bee of the Diuell; it must necessarily follow, that what so∣euer esteeme or reputation is giuen thereto, is a secret sacrifice of ignorance or superstition vnto the Diuell, and an hidden and couert seduction from God. And thus hath beene prooued, or at least, with good reason alleaged. First that the tryall of Witches by water, is not naturall or ac∣cording to any reason in nature. Secondly, if it be extraordi∣nary and a miracle, that it is in greater likelihood and pro∣bability a miracle of the Diuell to insnare, then any mani∣fest miracle of God to glorifie his name, which is the true end of right miracles. Concerning the other imagined tri∣als of Witches, as by beating, scratching, drawing bloud from supposed or suspected Witches, whereby it is said that the fits or diseases of the bewitched do cease miraculously; as also concerning the burning of bewitched cattell, where∣by it is said, that the Witch is miraculously compelled to present her selfe.

These, and the like, I thinke it vaine and needlesse, parti∣cularly or singly to confute, because it doth directly ap∣peare, by their examination, according to the former rules produced against the naturalizing of the detection of Witches by casting them into the water, that first they are excluded out of the number of things naturall: secondly, that being reputed as miracles, they will also be rather iustly iudged miracles of the Diuell, then of God, by the former reasons which haue stripped the supposed miracu∣lous detection of Witches by the water, of any hopefull o∣pinion that they can be of God.

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

Notes

• * 1.1

  Non est creator, nisi qui princi∣paliter for∣mat: nec quis∣quam hoc potest, nisi vnus Creator Deus. Aug. 3. de Trin.
• * 1.2

  Non est creator, nisi qui princi∣paliter for∣mat: nec quis∣quam hoc potest, nisi vnus Creator Deus. Aug. 3. de Trin.
• * 1.3

  Augustinus 3. de Trin. Alia potest si non prohibe∣tur, Daemon: Alia non pot∣est, etsi per∣mittatur, quē∣admodum homo potest, ambulare si non prohi∣beatur, volare non potest, et∣si permittatur Petr. Lomb. Sent. lib. 2. Dist 7.