[Illustration: Fleuron]




                              Imprimatur,

_July 29. 1676._

                                                _Jonas Moore_ Soc. Regiæ
                                                        Vice-Præses.

[Illustration: Fleuron]




                                  THE

                               DISPLAYING

                              OF SUPPOSED

                              WITCHCRAFT.

            Wherein is affirmed that there are many sorts of

                       =Deceivers and Impostors=,

                                  AND

              Divers persons under a passive _Delusion_ of
                       _MELANCHOLY_ and _FANCY_.

        But that there is a _Corporeal League_ made betwixt the
                          DEVIL and the WITCH,

Or that he sucks on the _Witches Body_, has _Carnal Copulation_, or that
 _Witches_ are turned into _Cats_, _Dogs_, raise Tempests, or the like,
                    is utterly denied and disproved.

                        Wherein also is handled,

   The Existence of Angels and Spirits, the truth of Apparitions, the
    Nature of Astral and Sydereal Spirits, the force of Charms, and
                 Philters; with other abstruse matters.


               By _John Webster_, Practitioner in Physick.

 _Falsæ et enim opiniones Hominum præoccupantes, non solùm surdos, sed &
  cæcos faciunt, it à ut videre nequeant, quæ aliis perspicua apparent._
                       Galen. lib. 8. de Comp. Med.

                                _LONDON_,
  Printed by _J. M._ and are to be sold by the Book-sellers in _London_.
                                  1677.




To his Worshipful and honoured Friends _Thomas Parker of Braisholme_,
_John Asheton_ of the _Lower-Hall_, _William Drake_ of
_Barnolaswick-coat_, _William Johnson_ of the _Grange_, _Henry Marsden_
of _Gisburne_ Esquires, and his Majesties Justices of Peace and _Quorum_
in the West-riding of _Yorkshire_.


  Worshipful Gentlemen and honoured Friends,

I _Do not dedicate this piece of my Labours unto you, thereby to beg
protection for it, as fearing either its weakness, or the malevolent
censures of the ignorant; for I very well know, and have experienced,
that it is the usual property of idle and pragmatical persons to please
their own malignant humors, with the condemning and scoffing at the
painful lucubrations of others. And I have ever judged that nothing
ought to be published, that like a Noun Substantive cannot stand by it
self, without being supported by any other adjoined help. Neither is
this forth of a vain confidence or an over-weening of mine own
abilities, though I very well know that some are as much in love with
the brood of their own brains, as others are with the fruit of their
loines: Because I have for many years been as wary and vigilant, as any
could be, to watch over my self, that I might both know, and keep a
clear distinction, betwixt flattering Phantasie, and true and sound
judgment. But I shall in brief shew you the true reasons of my
presenting of this poor piece to your reading and judgments._

1. _The first reason is, because you have all been Gentlemen, not only
well known unto me for many years, as being my near Neighbours, but also
with whom I have been freely admitted to a Noble and Generous converse,
and have been trusted, and honoured by you in your Domestick concerns,
wherein by my Medical Profession, I might be serviceable to you, or your
Families, far beyond my poor Merit and Desert. And having been for many
years a due observer of your deportments in your places of trust as
Magistrates, for being but as a stander by, and looking on, may
(perhaps) have noted as much, as those that are Gamesters, I was moved
to present this piece of my labours unto you, by reason of that
knowledge and acquaintance, rather than to others, whose abilities and
integrity I did not so well understand. And (I hope) I may without
suspicion of flattery (of which I am sure both your selves, and others
that know me, will acquit me, that if I be any way guilty, it is rather
in being too plain and open) say, that you have been, and are true
Patriots to your Countrey, and not only Justices of the Peace, but true
conservers of it, and Peace-makers amongst all your Neighbours; and
really this is one of the chief causes why I have dedicated this
Treatise unto you._

2. _Another reason is, you have all fully known me, and the most of the
particulars of my life, both my follies and frailties, as also my other
endowments and abilities, and therefore in reference to these, I thought
none more fit than your selves, to whom I might tender this laborious
piece. For it is not unknown unto you, that (excepting my Physical
Practice, which age and infirmities will not suffer me very much to
attend) I have for many years last past lived a solitary, and sedentary
life, =mihi & Musis=, having had more converse with the dead than the
living, that is, more with Books than with Men. And therefore I present
this unto you, as being better able than most others to whom I am
unknown, to judge what I am like or able to perform in such a subject as
this is._

3. _Also it is not unknown unto you, that I have had a large portion of
Trouble and Persecution in this outward world, wherein you did not like
many others stand aloof off, as though you had not known me, but like
persons of Justice, and true Magnanimity, durst both look upon and
assist wronged innocency, though besmeered over with the envious dirt of
malicious scandals, and even in that very conjuncture of time, when the
whole giddy Troop of barking Dogs, and ravenous Wolves, did labour to
devour me. But then, even then did put to your helping hands, and were
free to declare, what you knew of mine innocency: which was so Generous,
Noble and Christian a kind of just commiseration, that I should for ever
account my self a wretched person, if I should not have deeply impressed
in my breast and memory, which no time, nor adversity can ever
obliterate. But being in a condition that I may truly say with the
Apostle =S. Peter=, Αργύειον κ χρυσίον ὐπάρχ μος, =Silver and Gold have
I none= (which I know you expect not) and therefore the greatest power I
have is my weak pen, thereby to testifie my thankfulness for your
unparallel’d kindness. And therefore I offer this Treatise as a
perpetual and monumental memorial to all Posterities, of my gratitude,
and your goodness._

_And further, to whom can a subject of this nature be more suitably and
fitly presented than to such Magistrates as your selves, who have often
occasion to be cumbred and troubled with the ignorant, envious, and
sometimes knavish accusations against people suspected of Witchcraft,
Sorcery, Charming and Inchantment? Wherein to free the guilty, and
condemn the innocent, is equally abominable to the Lord: And therefore
much judgment, caution, care and diligent inspection ought to be used in
the examining and determining of these matters, wherein I have used as
much perspicuity and plainness as was possible to distinguish betwixt
those that are Impostors, Cheaters, and active Deceivers, and those that
are but under a mere passive delusion through ignorant and superstitious
education, a melancholy temper and constitution, or led by the vain
credulity of inefficacious Charms, Pictures, Ceremonies and the like,
traditionally taught them. The one sort of which deserves to be punished
for couzening of the people, and taking upon them, and pretending to
bring to pass things that they have neither skill nor power to perform;
but the other sort rather merit pity and information, or the Physicians
help than any punishment at all. And I make bold to mind you of this one
thing especially that in things of this nature great heed ought to be
taken of the conditions, qualities, ends and intentions of the
Complainants and Informers, who are often more worthy of punishment,
than the persons accused. For many forth of a meer deluded fancy,
envious mind, ignorance and superstition do attribute natural diseases,
distempers, and accidents to Witches and Witchcraft, when in truth there
is no such matter at all. And sometimes they counterfeit strange fits
and diseases, as vomiting of preternatural and strange things, which if
narrowly lookt into and examined are but Juglings, and deceitful
confederacies, and yet for malice, revenge or some other base ends, do
accuse others to be causers of them._

_And though you should find some confidently confessing that they have
made a visible and corporeal league with the Devil, and that he hath
carnal copulation with them, and that he doth suck upon some parts of
their Bodies, and that they are Transubstantiated into Dogs, Cats, and
the like, or that they fly in the air, and raise Tempests; yet (I hope)
I have sufficiently proved by the word of God, the true grounds of
Theologie and sound reason, that there never hath been any such ‘Witch’
existent =in rerum natura=, and so you may know what credit may be given
to such Fables and impossibilities._

_So wishing that you may long live in Health and Happiness, to do his
Majesty and your Countrey service, which is, and shall be my faithful
prayer for you, I take leave subscribing my self_

                                                Your Worships
                                                  most Faithful Friend,
                                                    and Devoted Servant.

                                                        _John Webster._




                                  THE
                       PREFACE _or_ INTRODUCTION.


  _Readers_,

Knowing certainly that all writings once published, do equally undergo
one fate, as to stand or fall by the common censures, judgments and
opinions of Men; therefore have I affixed, no Epithete, as foreseeing
this Treatise (like a Man once at Sea that is forced to hold out against
all weathers) must abide the censures of all sort of persons, how
various soever their minds and principles be. And though mens fancies
and opinions be commonly as different as their faces, yet I shall
enumerate some few general sorts, that may be sufficiently comprehensive
to comprise the most of other subordinate particulars, and that in this
order.

1. First, that which a Man hath found true by experience in such like
cases, may very reasonably induce him to expect the like again; as after
I had printed my book of the History of Metals I met with some that were
no more learned than Parrots, who could not write true English, and
whose greatest skill was in the several ways of debauchery, and other
poor Pedanticks that were hardly masters of Grammar, and yet this crew,
and the like were rash and bold enough, to censure my painful
endeavours, and to scoff at it as a mere collection. And therefore in
publishing of this piece, which is a dark and mysterious subject, I may
very probably meet with some troops of such rash ignorants, to whom only
I shall return this sharp, but suitable responsion. It is an ordinary
thing for many that never could shape a shoo, to reprove and find fault
with the Shoomaker: but such wise men (fit only for _Gotham_) may learn
these two Proverbs, _There is none so bold as blind_ Bayard, and _A
Fools bolt is soon shot_, and their heads may be fitter for Feathers,
than the Laurel, and when any of them have made such a collection as my
former Book, or publisht such a piece as this, then I shall give them a
better answer, and not before, _Lactucas non esse dandas hisce Afinis
comedendas, cum illis sufficiant cardui_.

[Sidenote: Prov. 26. 12.]

2. There are another generation that seem wise in their own eyes, whose
brains are like blown Bladders filled with the wind of over-weening and
self-conceitedness, and these usually do huff, snuff, and puff at every
thing that agrees not with their Capricious Cockscombs, when their
abilities for the most part lie in the scraps they have gathered from
the Theaters, or from the discourses had in Taverns and Coffee-houses,
and if they can but reach some pittiful pieces of Drollery and Raillery,
they think themselves fit and able to censure any thing though never
read nor seen, except the Title Page. To these I have little to say, as
being but such airy and frothy Vaporoso’s, as the least blast of sound
reason maketh them vanish into smoak and nothing; but only with them to
take into serious consideration, the saying of the Wiseman: _Seest thou
a man wise in his own conceit? there is more hope of a Fool than of
him_. And the counsel of a learned Father is proper for such vain
confidents: _Expedit benè timere, quam malè fidere; & utilius est, ut
infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit,
& infirmus emergat_.

3. There are another sort that are so critically envious, that they can
allow of nothing that is not their own production, and beareth not the
test of their approbation, and cannot but stigmatize the labours of
others how good or beneficial soever they be, because they shadow their
fame, and tend not to the advancement of their own reputation: even as
divers sorts of insects do feed upon the excrements of other animals, so
these feed their own humours, and please their own fancies by the
calumniating, and blacking the labours of others. These being guilty of
peevish morosity cannot look kindly at any thing of anothers, without
frowning, distast, and censuring; but we have little to say unto such as
these, but shall leave them to the gall of their own breasts, and the
spleen of their own minds, having neither intended our labours for any
such, nor valuing their censures how sharp and bitter soever they be.
For _nulla fœlicitas tam magna est, ut malignitatis dentes vitare
possit_. And therefore it is discretion to bear that patiently for which
humane prudence can find no remedy.

[Sidenote: 1 Cor. 13. 11.]

4. Others there are who are grown obstinate in their minds and wills,
concerning Spirits, Apparitions, Witchcraft, Sorcery, Inchantment, and
the like, and are grown pertinacious and resolute to stick to and hold
those opinions that they have imbibed through ignorant education: not
considering that perseverance in a good cause, and well grounded opinion
is laudable and commendable, but pertinaciousness in a bad and ill
grounded tenent, is as bad and hurtful. And it is every wise mans duty
to study the cultivation and improvement of the goods of the mind, and
never to be ashamed to learn that of which they were ignorant before.
For the minds of men are not only darkned in the fall of _Adam_, but
also much misled, by the sucking in of errors in their younger and more
unwary years, from whence they ought to endeavour with might and main to
extricate and deliver themselves. But he that is wilfully setled upon
the lees and dregs of former opinions, though never so erroneous, hath
shut forth all further light from shining into his understanding, and so
is become wilfully blind. To such as these we shall only propose the
example and practice of the Apostle, who saith: _When I was a child, I
spake as a child, I understood as a child, I thought as a child: But
when I became a man, I put away childish things_. And I advise them not
to refuse the counsel of _S. Augustine_, who saith: _Ad discendum quod
opus est, nulla ætas sera videri potest: quia etsi senes magis decet,
docere quam discere; magis tamen decet discere, quam ignorare_. And they
need not be ashamed to imitate _Socrates_, who did wax old every day
learning something.

5. As we have not intended this Treatise, and Introduction for such
conditioned persons as we have enumerated before, so there are others to
whom we freely offer and present it, and shall shew the grounds and
causes that moved us to undertake such a mysterious, and dangerous
subject. And those are such as have an humble, lowly, and equal mind,
that they commonly read Books to be informed, and to learn those truths
of which they are ignorant, or to be confirmed in those things they
partly knew before. It is to such as these only that we offer our
labours, and therefore shall candidly declare unto them the causes and
reasons of our undertaking which are these.

1. Though there be a numerous company of Authors that have written of
Magick, Witchcraft, Sorcery, Inchantment, Spirits, and Apparitions, in
sundry ages, of divers Countrys, and in various languages: yet have they
for the most but borrowed one from another, or have transcribed what
others had written before them. So that thereby there hath been no right
progress made truly to discover the theory or ground of these dark and
abstruse matters, nor no precise care taken to instance in matters of
fact, that have been warrantably and sufficiently attested: But only
rhapsodies, and confused heaps of stories and relations, shuffled
together, when not one of an hundred of them bore the face either of
verity, or truth-likeliness, whereby the understandings of Readers have
remained unenlightened, their memories confounded, and their brains
stuffed with Whimsies and Chimera’s. And though there be nothing more
common than disputes of Witches, and Witchcraft, both in words and
writing, yet not one of great multitudes that hath plainly told us, in
what notion, or under what acceptation, they take the words, nor what
description is agreed upon, of either of these, that their existence, or
not being, their power and operations might be known and determined: But
all the disputes as yet concerning them have been loose, wild, and _in
vagum_. And therefore to remedie this, as far as such a subject would
allow, and our abilities stretch, we were moved, and have attempted to
clear those difficulties. And if we do not (which is epidemical to
mankind) flatter and deceive ourselves, we have in some measure
reasonably attained, as having plainly laid down the notion and
acceptation of the words, Witches and Witchcraft, in which we grant them
an existence, and in what sense and respect we grant them none, which is
more (as we conceive) than yet hath been performed by any. And though
our instances of matters of fact be neither, so punctual nor full as
might be wished, for things of this nature are deep and hid; yet are
they the best we could select or chuse; and this is one chief reason why
I undertook to treat of this subject.

2. Though the gross, absurd, impious and Popish opinions of the too much
magnified powers of Demons and Witches, in this Nation, were pretty well
quashed and silenced by the writings of _Wierus_, _Tandler_, Mr. _Scot_,
Mr. _Ady_, Mr. _Wagstaff_ and others; and by the grave proceedings of
many learned Judges, and other judicious Magistrates: yet finding that
of late two persons of great learning and note, who are both (as I am
informed) beneficed Ministers in the Church, to wit Dr. _Casaubon_, and
Mr. _Glanvil_ have afresh espoused so bad a cause, and taken the quarrel
upon them; And to that purpose have newly furbished up the old Weapons,
and raked up the old arguments, forth of the Popish Sink and Dunghills,
and put them into a new dress, that they might appear with the greater
luster, and so do with Tooth and Nail labour to maintain the old rotten
assertions, the one in his Book called, A Treatise proving Spirits and
Witches _&c._ the other in a Treatise called, A blow at modern
_Sadducism_ &c. Finding these (I say) as two new Champions giving
defiance to all that are of a contrary judgment, I was stirred up to
answer their supposed strong arguments, and invincible instances, which
I have done (I confess) without fear, or any great regard to their
Titles, Places, or Worldly Dignities, but only considering the strength
or weakness of their arguments, proofs, and reason. For in this
particular that I have to deal, it is not with the men, but their
opinions and the grounds they would lay their foundations upon. And if I
be censured for dealing too sharply and harshly with them, they must
excuse me, for I profess I have no evil will at all against their
persons, no more than against a _non_-Entity, but was justly zealous for
the truth, and bitter against such opinions as they have vented, which
to me seem dangerous, and in some respect impious, as (I suppose) I have
fully proved. And this was another reason of my writing about this
subject.

3. Another reason that made me undertake this subject, was the horrid
absurdities the tenent of the common Witchmongers brings along with it,
as not only tending to advance superstition and Popery, but also to be
much derogatory to the Wisdom, Justice, and Providence of the Almighty,
and to cry up the power of the Kingdom of darkness, to question the
verity of the principal Article of the Christian Faith, concerning the
Resurrection of Christ in his true numerical Body, and generally to tend
to the obstruction of the practice of Godliness and Piety. These after I
had seriously weighed and considered them, did move me to labour as far
as the light of God’s word, the grounds of true Theology, and the clear
strength of reason would guide, and direct me, to undertake the
confutation of them as far as I was able, and if I have failed I humbly
desire those that are more able to handle the matter more fully if
possible.

If any be moved that I seem to maintain some things that are Paradoxes,
I hope I may crave leave, as well to discede from the opinions of
others, as others have done from those that went before them. And I
desire them not so much to consider, either the novelty or strangeness
of the opinions, as the weight and strength of the reasons that are laid
down to support and statuminate them; for if the arguments be sound and
valid, the Tenents built thereupon cannot be weak and tottering. And
however I acknowledge my self to have humane frailties and so may err,
yet I have no mind or will pertinaciously to persevere in an error, and
these things that we have treated of lying so far from the ken of our
senses, and experiments of this nature, either so rare, or uncertain,
that we may rationally expect pardon, rather than reprehension.

But I shall say no more, but let the Book speak for it self, only
desiring the Readers, first to peruse and seriously to consider, before
they censure, that so I may have cause to bid them, Farewel.

  Dated _February
    23. 1673_.




                                  THE
                               CONTENTS.


 Chap. 1. _Of the false, irrational, and unchristian censures,
   that have been, and yet are cast upon learned Men for writing
   of abstruse subjects: As also for treating of Apparitions and
   Witchcraft, especially if they crossed the common stream of
   vulgar opinion._                                              Page 1.

 Chap. 2. _Of the Notion, Conception, and Description of Witches
   and Witchcraft according to divers Authors, and in what sense
   they may be granted, and in what sense and respect they are
   denied._                                                       p. 19.

 Chap. 3. _The denying of such a Witch as is last described in
   the foregoing Chapter doth not infer the denying of Angels,
   or Spirits. Apparitions no warrantable ground for a christian
   to believe the existence of Angels, or Devils by, but the
   word of God._                                                  p. 37.

 Chap. 4. _That the Scriptures, and sound reason are the true
   and proper mediums to prove the actions attributed unto
   Witches by, and not other improper ways that many Authors
   have used. And of the requisites necessary truly to prove a
   matter of fact by._                                            p. 43.

 Chap. 5. _That these things now in question, are but barely
   supposed, and were yet never rationally nor sufficiently
   proved: And that the Allegations brought to prove them by are
   weak, frivolous, and absolutely invalid: with a full
   confutation of all the four particulars._                      p. 63.

 Chap. 6. _That divers places in Scripture have been
   mis-translated thereby to uphold this horrid opinion of the
   Devils omnipotency, and the power of Witches, when there is
   not one word that signifieth a familiar Spirit, or a Witch in
   that sense that is vulgarly intended._                        p. 106.

 Chap. 7. _Of divers places in the Old Testament, that are
   commonly wrested, and falsly expounded, thereby to prove
   Apparitions, and the power of the Devil, and Witches._        p. 136.

 Chap. 8. _Of the Woman of_ Endor _that pretended to raise up_
   Samuel, _and of some other places in the Scriptures, not
   handled yet, and of some other objections_.                   p. 165.

 Chap. 9. _Of Divine permission, providence and prescience._     p. 183.

 Chap. 10. _Whether faln Angels be corporeal, or simply
   incorporeal, and the absurdity of the assuming of Bodies, and
   the like consequents._                                        p. 197.

 Chap. 11. _Of the knowledge, and power of faln Angels._         p. 215.

 Chap. 12. _If the Devils or Witches have power to perform
   strange things, whether they do not bring them to pass by
   mere natural means, or otherwise? And of_ Helmont’s _opinion
   concerning the effects caused by Devils or Witches_.          p. 241.

 Chap. 13. _That the ignorance of the power of Art and Nature,
   and such like things, hath much advanced these foolish and
   impious opinions._                                            p. 267.

 Chap. 14. _Of divers Impostures framed and invented to prove
   false and lying miracles by, and to accuse persons of
   Witchcraft, from late and undeniable authorities._            p. 270.

 Chap. 15. _Of divers creatures that have a real existence in
   nature, and yet by reason of their wonderous properties, or
   seldom being seen, have been taken for Spirits and Devils._   p. 279.

 Chap. 16. _Of Apparitions in general, and of some
   unquestionable stories, that seem to prove some such things.
   Of those Apparitions pretended to be made in Beryls and
   Crystals, and of the Astral or Sydereal Spirit._              p. 288.

 Chap. 17. _Of the force and efficacy of words or charms,
   whether they effect any thing at all, or not, and if they do,
   whether it be by natural or diabolical virtue and force._     p. 321.

[Illustration: Fleuron]




                                  THE

                               DISPLAYING

                              OF SUPPOSED

                              WITCHCRAFT.




                                CHAP. I.

  _Of the false, irrational, and unchristian Censures, that have been,
    and yet are, cast upon Learned men, for writing of abstruse
    Subjects: As also for treating of Apparitions and Witchcraft,
    especially if they crossed the common stream of vulgar Opinion._


Being about to treat of the mysterious and abstruse Subject of Witches
and Witchcraft, I cannot but think it necessary (especially to make the
things we handle more plain and evidential) to imitate Architectors, who
when they intend to raise some fair Fabrick or Edifice, do not only
provide themselves of good and lasting Materials, but above all take
care to lay a firm and sure foundation, which they cannot well
accomplish, unless the earth and rubbish be removed, that a firm ground
for a foundation may be found out. So before I lay the foundation of
what I intend in this Discourse, I shall labour to remove some censures
and calumnies, that are usually cast upon those learned persons that
labour to unmanacle imprisoned truth, and to adventure to cross the
stream of vulgar Opinion, backt with seeming Authority, Antiquity, or
universality of Votes, especially if they have intermeddled in Subjects
occult and mysterious.

And these Censures (how unjust soever) have often deterred the most able
and best learned from divulging their opinions, or publish their
thoughts upon such difficult and intricate matters, which (I conceive)
ought not to be done for these reasons.

[Sidenote: _Reas. 1._]

1. Because the best part of a man, as naturally considered, is his
Courage, Resolution, and Magnanimity, which should make him resolute and
couragious to declare and maintain, what he upon sound and rational
grounds apprehends to be truth, and not at all to fear the censure or
judgment of others, who may have had no better means to inform
themselves, or perhaps have been less diligent, and however are subject
to the same errours and mistakes of Mankind, who must all confess the
verity of that unerring Oracle, _Humanum est errare_. And therefore he
must needs be a person of a poor, base, and low spirit, that doth
conceal his own sentiments of the truth, for fear of the censure or
calumnies of others.

[Sidenote: _Reas. 2._]

[Sidenote: _August. de Agone Christi._]

2. He that is afraid to declare his thoughts, for fear of censure or
scandal, must of necessity be very weak in his Morals, as having little
affection for verity, which is the chief object of the intellect, and
consequently ought above all things to sway and lead the affections. And
to be frighted from owning or declaring of the truth, for fear of the
vain, aery, groundless, and erroneous censures of others, must needs
speak a man weak in the grounds of Morality, and to have small affection
for vertue, whole guide is verity. The Learned Father said exceeding
well to this purpose: _Qui veritatem occultat, & qui prodit mendacium,
uterq; reus est. Ille quia prodesse non vult, ipse quia nocere
desiderat._

[Sidenote: _Reas. 3._]

[Sidenote: Prov. 23. 23.]

[Sidenote: _Gregor. Homil._]

[Sidenote: _Chrysost. sup. Math._]

3. He that conceals the truth that he knows, for fear of the censures of
others, must needs have little of Christianity in him, for we are
commanded to buy the truth, and not to sell it; but for a Christian to
conceal the truth, and not to dare to declare and defend it, for fear of
the vain and perishing censures of men, is to make absolute sale of the
truth, and that for the worst of all prises that can be. For what a
weightless and worthless prise are the judgments and opinions of vain
man, whose breath is in his nostrils, and whose life is but a vapor,
that a Christian should, for fear of such vain censures, be afraid to
declare or defend the truth? Therefore let the subtil Politicians and
_Machiavillians_ of this Age, who have in a manner turned the truth of
the Christian Religion, and the most certain Rules of Providence into
Atheism, and becom’d vain Idolaters, to sacrifice to the falsely adored
and deified fancies of their own craft and cunning, think or say what
they please, yet the rule of pious _Gregory_ will ever hold true: _Ille
veritatis defensor esse debet, qui quum rectè sentit, loqui non metuit,
nec erubescit_. And that of _Chrysostom_ ought never to be forgotten by
a good Christian, and one that fears God, who saith: _Non solùm proditor
est veritatis, qui mendacium pro veritate loquitur: sed qui non liberè
pronuntiat veritatem, quam pronuntiare oportet, aut non liberè defendit
veritatem, quam defendere oportet_. But as there have been some that
have been affrighted with the feigned Bugbears of malevolent mens
censures and scandals; so there have been others, to whom Nature hath
given greater Magnanimity, who were better principled in their Morals,
and better rudimented in the Christian Religion, that have scorned and
undervalued those censures as vanities and trifles, and these were those

                ——_Quos Jupiter æquus amavit,
                Et meliore luto finxit præcordia Titan._

These were those that for the advancement of Truth and Learning, and the
benefit of Mankind durst undertake

              _Ire per excubias, & se committere Parcis_.

And feared not the tempestuous storms of venemous tongues, or malicious
minds, of which we shall here enumerate a competent Catalogue.

[Sidenote: _Præf. in Harvæi Exerc. Anat._]

[Sidenote: Pag. 3.]

1. In the first place we need not travel far, either in regard of time
or place, to find Precedents of such as have undergone no small censures
and subsannations for vindicating Truth, and labouring the advancement
of it, though against common and deep-rooted Opinion. So ill
entertainment new Inventors and Inventions have always found amongst the
present Masters of several Professions, and those that made the World
believe, that they alone had gained the Monopoly of all Learning. Our
learned Countryman Doctor _Hackwell_ in his Preface to his Apology, hath
sufficiently proved this particular: whose profound Piece of proving no
decay in Nature (a truth now sufficiently known, and assented to) found
no small opposition, both from the Learned in Theology, and other
persons, and underwent many sharp censures, until men had more
considerately weighed the strength and cogency of his Arguments, which
carry sufficient evidence to confute rational persons. Our learned and
most industrious Anatomist Dr. _Harvey_, who (notwithstanding the late
Cavils of some) first found forth and evidenced to the World that rare
and profitable discovery of the Circulation of the Blood, did undergo
the like Fate: who for eighteen or twenty years together did groan under
the heavy censure of all the Galenists and expert Anatomists almost in
_Europe_, and was railed upon, and bitterly written against, not only by
such as _Alexander Rosse_ and Dr. _Primrose_, but by _Riolanus_ and
others, and not forborn by that famous Physician of _Roterodam_,
_Zacharias Sylvius_, who ingenuously confesseth thus much: _Primum mihi
inventum hoc non placuit, quod & voce & scripto publicè testatus sum;
sed dum postea ei resultando & explodendo vehementiùs incumbo, refutor &
ipse & explodor: adeò sunt rationes ejus non persuadentes, sed cogentes:
diligenter omnes examinavi, & in vivis aliquot canibus eum in finem à me
dissectis, verissimum comperi_. Which was a most candid and free
retractation and confession of his own errours, and may be proposed as
an example to all rash and unadvised Censurers. Neither could this most
clear and evidential Verity (which falls under ocular Demonstration and
manifest Experiments) find countenance in the World, until that
_Wallæus_, _Plempius_, and divers other judicious and accurate
Anatomists, had sound the truth of _Harvey_’s opinion, by their own
tryals and ocular inspection: so difficult it is to overthrow an old
radicated opinion. For I have known some years ago, that a person for
owning or maintaining the Circulation of the blood, should have been
censured and derided, as much by other Physicians, as one should be now
for denying the same: so hard it is to root out an opinion (though never
so false and groundless) if once setled in the brains of many, and hath
had a long current of continued reputation and belief. And it is much
more to consider the ignorance, stupidity, and perversness of those,
that in this Age of Knowledge dare take upon them to censure (nay to
condemn) that Society of persons, and their endeavours, who have a just,
pious, merciful, and learned King for their Founder, and the greatest
number of Nobility and Gentry, renowned both for divine and humane
Knowledge, that can be chosen forth of the three Nations for their
Members, and whose undertakings and level are the most high, noble, and
excellent that ever yet the World was partaker of. And yet (which may be
wondred at) I have not only met with many, that do censure and misjudge
their vast and laudable enterprise, but even have been bold to appear in
Print to censure and scandalize their proceedings, as is manifest in
that Piece styled _Plus ultra_, written by Mr. _Stubbs_ of _Warwick_,
wherein he hath effected as much as Dogs do by barking at the Moon. But
it is plain, that highness of place, or greatness of parts exempts no
man from evil tongues, or bad censures. And to this purpose I cannot but
add Dr. _Casaubon_, who as he had a long sickness of body, so doubtless
he wanted not some distemper of mind, when in his Treatise of Credulity
and Incredulity, he uttered this. “If I may speak my mind (he saith)
without offence, this prodigious propensity to innovation in all kinds,
but in matters of Learning particularly, which so many upon no ground,
that I can see, or appearance of reason, are possessed with; I know not
what we should more probably ascribe it unto, than to some sad
Constellation or influence.” Alas! poor man, he was so blind, that he
could see no ground or appearance of reason for the usefulness of
Experimental Philosophy, nor for the Institution of the Royal Society,
but must ascribe it to the Stars: it is a wonder why he ascribes it not
to natural Melancholy, as he doth almost all strange Effects, in his
Book of Enthusiasm or why not unto Demons or Witches, as he doth the
most things in the Treatise quoted.

2. That learned and painful person _Renatus des Cartes_, who brought in,
revived, and refined the old Doctrine of Atoms, ascribed to
_Democritus_, and other of the Ancients, found for a long time much
opposition; insomuch that when he lived at _Utrecht_ in _Holland_, the
Aristotelian Professors of that University became so inflamed with envy
at him, that their Scholars raised the Rabble of the City at the sound
of a Bell, to drive him out of Town. And yet this mans Philosophy hath
had the luck to triumph in that University, where so much contempt was
poured upon him; for _Henricus Regius_, the publick Professor of Physick
there, hath published a Book of Natural Philosophy, agreeable to the
Principles and design of _Des Cartes_: and is in a manner generally
received and applauded; and by the honourable Mr. _Boyle_ much made use
of, and by him styled the Corpuscularian Philosophy. So was not that
most learned and diligent Mathematician _Galalæus_ imprisoned for seeing
more than others could by the help of his Optick Glasses, losing (as one
saith) his own liberty in Prison, for giving the Earth liberty to fetch
a round about the Sun? And yet now to what great height of improvement
are Telescopes arrived unto, and what credit is given to the
Observations made with them? though in their birth their first Author
and User so much opposed and punished; for all Inventions that are new
(as well as Opinions) are in their beginnings opposed and censured, not
considering, that all acquired Knowledge, and all Arts and Sciences were
once new, and had their beginnings.

3. When _Josephus Quercetanus_ and Sir _Theodore Mayern_ did labour to
introduce the practice of Chymical Physick into the City of _Paris_,
what cruel censures and scandals did they undergo by all the rest of the
Physicians of the Colledge, so that they were accounted illiterate and
ignorant Fellows and dangerous Empiricks, not fit to practise in the
King of _France_ his Dominions, and so were sentenced by the Colledge,
and prohibited to practise? So far did ignorance, self-interest, and
blind malice prevail against these two persons, of so much Worth and
Learning, insomuch that the former was made Physician to the King of
_France_, and lived to see despised Chymistry to flourish, where it had
been most contemned, himself to be honoured, and his Chymical Works to
be published, and to be had in great and general esteem with all that
were Lovers of Learning. The latter likewise out-lived the malice of all
his enemies, and saw himself advanced to be Physician to two potent and
renowned Kings of _England_, and to have the general practice of the
most of the Nobility and Gentry of the Kingdom, and to live to a fair
old age, and to dye vastly rich. So that even the bravest men, for their
noble endeavors for the good of Mankind, have always found harsh usage.

[Sidenote: _Mund. subter._ _lib._ 11. _sect._ 2. _pag._ 277.]

[Sidenote: Prov. 26. 12.]

[Sidenote: _Hist. Magic._ _c._ 14. _p._ 177.]

[Sidenote: _De Arte Lullian. Præf._]

[Sidenote: _Vide Relat. Paris. impres. Gallicè, 1631._]

4. It hath fared no better with divers persons that have written of
abstruse and mysterious Subjects, such as were _Arnoldus de Villa Nova_
and _Raimundus Lullius_, who, because they handled that secret and
sublime Art of the Transmutation of Metals, were by the ignorance and
malice of _Francis Pegna_ and the _John Tredeschen_ of _Rome_,
_Athanasius Kircherus_, with some others, branded with the name of
Magicians, taken in the worst sense. _Facile est reprehendere &
maledicere_, so apt are men through over-weening pride and
self-conceitedness, as though they were ignorant of nothing, to take
upon them to censure all things, when Artists only are fit to judge of
those proper Arts, in which they are verst and bred in, and not others:
For it is not sufficient for a man to be verst in many parts of
Learning, but also in that very Science or Art, in which the Question is
propounded: as for Example; Suppose a man to be well read in School
Theology, Metaphysicks, Logick, Grammar, Rhetorick, Ethicks, and
Physicks, yet for all this how unable were he to resolve one of the
difficultest Propositions in _Euclid_? no more can any person, though
never so generally learned, if he perfectly do not understand the
method, terms, ground, matter, and end of the Writers in mystical
Chymistry, be any competent Judge of their Art, nor of the nature of
Transmutation. And this might justly have bridled _Kircher_, and many
other rash and vain Censurers to hold back their judgment, until they
perfectly understand the matter, about which they are to give judgment,
and to have considered that Maxime of the wisest of men: _Seest thou a
man wise in his own conceit? there is more hope of a fool than of him._
But notwithstanding these groundless slanders against _Arnoldus_, that
he was guilty of Diabolical Magick, from which the Pen of learned
_Nandæus_ hath totally discharged him, though he otherwise (according to
his petulant humor and prejudiced opinion against the Art of
Transmutation, of which he was no competent Judge, for the reason
foregoing) cast some unworthy reflections both upon him, and _Lully_,
yet he confesseth (which is but the bare truth, as every learned
Physician doth sufficiently know, that have heedfully read his Writings
of the Art of Medicine) in these words, “That it is certain, he was the
learnedest Physician of his time, equally acquainted with the Latine,
Greek, and Arabian Tongues, and one whose Writings sufficiently witness
his abilities in the Mathematicks, Medicine, and Philosophy, the
practice whereof gained him favour and imployment about Pope _Clement_,
and _Frederick_ King of _Sicily_, who certainly would never have made
use of him, if he had thought him a Conjurer or Magician, such as many
judged he was.” As for _Lully_ (notwithstanding the malevolent froth of
some rash, malicious, and ignorant Writers) he was guilty of no other
Magick but what was natural, lawful, and laudable, as his profound and
learned Works (if his blind Adversaries had ever taken pains to have
perused them, who frequently censure and condemn those things they never
saw, read, or understood) do witness beyond all exception, and is all
justified by the testimonies of so many learned and judicious persons,
that more cannot be said to his praise and vindication. The most of his
learned Works being kept in the Library at _Oxford_, written in an
ancient hand: which would never have been done, if they had not been
highly esteemed and prised. For as _Zetznerus_ the great Stationer of
_Stasburgh_ saith: “_Tantæ suo fuisse ævo authoritatis atq; æstimationis
legitur, ut justissimi Arragonum Reges eum in privilegiis eidem
concessis, magnum in Philosophia magistrum, & mirandarum artium &
scientiarum authorem nominârint_.” Lastly, one Father _Pacificus_ in his
Journey from _Persia_ 1628. came into the Isle of _Majorca_, where
_Lully_ was born, and to his great admiration found the Statue of
_Lully_ there in Wood curiously coloured, and he honoured as a Saint
(whom he had before judged an Heretick) as also a Society of Professors
following the Doctrine of _Lully_, and called _Raymundines_ or
_Lullists_, and that they affirmed, that by Divine illumination he had
the perfect knowledge of Nature, by which he found out the universal
Medicine, by a certain _Aurum potabile_, by which he prolonged his life
to the 145. year of his age, in which year he suffered Martyrdom. This I
have produced to shew how inconsiderately and ignorantly the best
learned of an Age may be, and often are wrongfully and falsely traduced
and slandered, which may be a warning to all persons to take heed how
they pass their censures, until they understand perfectly all that is
necessary to be known about the Subject they are to give judgment of,
before they utter or declare their sentence.

[Sidenote: _Lib._ 1. _de Script. Anglic._]

[Sidenote: _Cap._ 1.]

5. _Roger Bacon_ our Countryman, who was a _Franciscan_ Fryar, and
Doctor of Divinity, the greatest Chymist, Astrologer, and Mathematician
of his time, yet could not escape the injurious and unchristian censure
of being a Conjurer, and so hard put to it, that as _Pitts_ saith, he
was twice cited to _Rome_ by _Clement_ the Fourth, to purge himself of
that accusation, and was forced to send his Optical and Mathematical
Instruments to _Rome_, to satisfie the Pope and the Conclave, which he
amply performed, and came off with honor and applause. To vindicate whom
I need say little, because it is already performed by the Pens of those
learned persons, _Pitts_, _Leland_, _Selden_, and _Nandæus_, only I
shall add one Sentence forth of that most learned Treatise, _De mirabili
potestate artis & naturæ, & de nullitate magiæ_. Where he saith thus:
_Quicquid autem est præter operationem naturæ vel artis, aut non est
humanum, aut est fictum & fraudibus occupatum_. Another of our
Country-men Dr. _John Dee_, the greatest and ablest Philosopher,
Mathematician, and Chymist that his Age (or it may be ever since)
produced, could not evade the censure of the Monster-headed multitude,
but even in his life time was accounted a Conjurer, of which he most
sadly (and not without cause) complaineth in his most learned Preface to
_Euclid_, Englished by Mr. _Billingsley_, and there strongly apologizeth
for himself, with that zeal and fervency, that may satisfie any rational
Christian, that he was no such wicked person, as to have visible and
familiar converse (if any such thing can be nowadays) with the Devil,
the known Enemy of Mankind, of which take this short passage, where he
saith: “O my unkind Country-men, O unnatural Country-men, O unthankful
Country-men, O brain-sick, rash, spiteful, and disdainful Country-men,
why oppress you me thus violently with your slandering of me contrary to
verity, and contrary to your own consciences?” Yet notwithstanding this,
and his known abilities in the most parts of abstruse Learning, the
great respect that he had from divers Princes, Nobles, and the most
Learned in all _Europe_, could not protect him from this harsh and
unjust censure. For Dr. _Casaubon_ near fifty years after Dr. _Dees_
death, hath in the year 1659. published a large Book in Folio of _Dees_
conversing for many years with Spirits (wicked ones he meaneth.) But how
Christian-like this was done, to wound the mans reputation so many years
after his death, and with that horrid and wicked slander of having
familiarity with Devils for many years in his life time, which tends to
the loss both of body and soul, and to register him amongst the damned,
how Christian-like this is, I leave all Christians to judge? Besides,
let all the World judge in this case, that Dr. _Casaubon_ being a sworn
Witchmonger, even to the credulity of the filthiest and most impossible
of their actions, cannot but allow of the Law that doth punish them for
digging up the bones of the dead, to use them to Superstition or
Sorcery; what may he then think the World may judge him guilty of, for
uncovering the Dormitories of the deceased, not to abuse their bones,
but to throw their Souls into the deepest pit of Hell? A wickedness
certainly beyond the greatest wickedness, that he can believe is
committed by Witches. It is manifest, that he hath not published this
meerly as a true relation of the matter of fact, and so to leave it to
others to judge of; but that designedly he hath laboured to represent
_Dee_ as a most infamous and wicked person, as may be plainly seen in
the whole drift of his tedious Preface. But his design to make _Dee_ a
Converser with evil Spirits was not all, he had another that concerned
himself more nearly. He had before run in a manner (by labouring to make
all that which he called Enthusiasm, to be nothing else but imposture or
melancholy and depraved phantasie, arising from natural causes) into the
censure of being a Sadducee or Atheist. To wash off which he thought
nothing was so prevalent, as to leap into the other end of the balance
(the mean is hard to be kept) to weigh the other down, by publishing
some notorious Piece that might (as he thought) in an high degree
manifest the existence of Spirits good and bad, and this he thought
would effect it sufficiently, or at least wipe off the former imputation
that he had contracted.

But that I may not be too tedious, I shall sum up briefly some others,
by which it may be made clear, that those dauntless Spirits that have
adventured to cross the current of common opinion, and those that have
handled abstruse Subjects, have never wanted opposition and scandal, how
true or profitable soever the things were that they treated or writ of.
_Trithemius_ that Honour and Ornament of _Germany_ for all sorts of
Literature, wanted not a _Bouillus_ to calumniate and condemn him of
unlawful Magick, from which all the Learned in _Europe_ know he is
absolved, by the able and elegant Pen of him that styles himself
_Gustavus Silenus_, and others. _Cornelius Agrippa_ run the same Fate,
by the scribling of that ignorant and envious Monk _Paulus Jovius_, from
whose malicious slander he is totally acquitted by the irrefragable
evidence of _Wierus_, _Melchior Adams_, _Nandæus_, and others. Who
almost have not read or heard of the horrid and abominable false
scandals laid upon that _totius Germaniæ decus_, _Paracelsus_, by the
malevolent Pen of _Erastus_, and after swallowed up with greediness by
_Libanius_, _Conringius_, _Sennertus_, and many others? for not only
labouring to bring in a new Theory and Practice into the Art of
Medicine, but also for striving to purge and purifie the ancient,
natural, laudable, and lawful Magick from the filth and dregs of
Imposture, Deceit, Ceremonies, and Superstitions: yet hath not wanted
most strong and invincible Champions to defend him, as _Dorne_, _Petrus
Severinus_, _Smetius_, _Crollius_, _Bitiscius_, and many others. Our
Countryman Dr. _Fudd_, a man acquainted with all kinds of Learning, and
one of the most Christian Philosophers that ever writ, yet wanted not
those snarling Animals, such as _Marsennus_, _Lanovius_, _Foster_, and
_Gassendus_, as also our _Casaubon_ (as mad as any) to accuse him vainly
and falsely of Diabolical Magick, from which the strength of his own Pen
and Arguments did discharge him without possibility of replies. We shall
now come to those that have treated of Witchcraft, and strongly opposed
and confuted the many wonderful and incredible actions and power
ascribed unto Witches: and these crossing the vogue of the common
opinion, have not wanted their loads of unworthy and unchristian
scandals cast upon them, of which we shall only name these two, _Wierus_
a learned person, a German, and in his time Physician to the Duke of
_Cleve_; the other our Countryman Mr. _Reginald Scot_, a person of
competent Learning, pious, and of a good Family: what is said against
them in particular, I shall recite, and give a brief responsion unto it.

1. There is a little Treatise in Latine titled _Dæmonologia_, fathered
upon King _James_ (how truly we shall not dispute, for some ascribe it
to others) where in the Preface these two persons are intimated to be
Witches, and that they writ against the common opinion, concerning the
Power of Witches, the better to shelter and conceal their Diabolical
skill. But indeed this groundless accusation needs no confutation, but
rather scorn and derision, as having no rational ground of probability
at all, that they should be such cursed Hypocrites, or dissembling
Politicians, the one being a very learned and able Physician, as both
his Writings do witness, and that upright and unpartial Author _Melchior
Adams_ in his life hath most amply declared: the other known (as not
living so very many years ago) to be a godly, learned, and an upright
man, as his Book which he calleth, _The Discovery of Witchcraft_, doth
most largely make it appear, if his Adversaries had ever taken the pains
to peruse it. So that all rational persons may plainly see, that it is
but a lying invention, a malicious device, and a meer forged accusation.

2. These persons are accused to have absolutely denied the existence of
Witches, which we shall demonstrate to be notoriously false, by these
following reasons.

[Sidenote: Considerat. about Witchcraft, p. 76.]

1. Could ever any rational man have thought or believed, that Mr.
_Glanvil_, a person who pretends to such high parts, would have
expressed so much weakness and impudence, as to have charged Mr. _Scot_
with the flat denial of the existence of Witches; as he doth in these
words speaking of him? and pretends this to be a Confutation of the
being of Witches and Apparitions; and this he intimates in divers other
places, but without any quotation, to shew where or in what words _Scot_
doth simply deny the Being of Witches, which he doth no where maintain:
so confident are many to charge others with that which they neither hold
nor write.

2. Mr. _Scot_ and _Wierus_ do not state the Question, _An sint_, Whether
there be Witches or not, but _Quomodo sint_, in what manner they act. So
that their Question is only, What kind of power supposed Witches have,
or do act by, and what the things are that they do or can perform: so
that the state of the question is not simply of the Being of Witches, or
_de existentia_, but only _de modo existendi_: wherein it is plain, that
every Dispute de modo existendi, doth necessarily grant and suppose the
certainty of the Existence, otherwise the Dispute of the manner of their
Being, Properties, Power, or Acts would have no ground or foundation at
all. As if I and another should dispute about the extent, buildings, and
situation of the great City _Peking_ in _China_, or about the length,
breadth, and height of the great Wall dividing _China_ from _Tartary_;
we both do take for granted, that there is such a City, and such a Wall,
otherwise our Dispute would be wild, vain, and groundless: like the two
Wise-men of _Gotham_, who strove and argued about the driving of sheep
over a bridge; the one affirming he would drive his sheep over the
bridge, and the other protesting against it, and so begun, one as it
were to drive, and the other to stay and stop them, when there were no
sheep betwixt them. And this might be a sufficient document to Mr.
_Glanvil_, to have been more sober, than to have charged _Scot_ so
falsely. And do not the ancient Fathers differ in their opinions _circa
Angelorum modum existendi_, some of them holding them to be corporeal,
and some incorporeal? yet both these parties did firmly hold their
existence: so that this is a false and improper charge, and hath no
basis to stand upon at all.

3. What man of reason and judgment could have believed, that Mr.
_Glanvil_ or Dr. _Casaubon_, being persons that pretend to a great share
of Learning, and to be exact in their ways of arguing, would have
committed so pitiful and gross a fault, as is _fallacia consequentis_?
For if I deny that a Witch cannot flye in the air, nor be transformed or
transsubstantiated into a Cat, a Dog, or an Hare, or that the Witch
maketh any visible Covenant with the Devil, or that he sucketh on their
bodies, or that the Devil hath carnal Copulation with them; I do not
thereby deny either the Being of Witches, nor other properties that they
may have, for which they may be so called: no more than if I deny that a
Dog hath rugibility (which is only proper to a Lion) doth it follow that
I deny the being of a Dog, or that he hath latrability? this is meer
inconsequential, and hath no connexion. So if I deny that a man cannot
flye by his natural abilities in the air like a Bird, nor live
continually in the Sea as a fish, nor in the earth as a Worm or Mole,
this doth not at all infer that I deny the existence of man, nor his
other properties of risibility, rationality, or the like. But this is
the learned Logick, and the clear ways of arguing that these men use.

[Sidenote: _Pag. 76._]

[Sidenote: Of Credul. and Incredul. p. 40.]

3. A third scandal Mr. _Glanvil_ throws upon him is this, where he saith
thus: “For the Author doth little but tell odd tales and silly Legends,
which he confutes and laughs at, and pretends this to be a confutation
of the Being of Witches and Apparitions. In all which, his reasonings
are trifling and childish; and when he ventures at Philosophy, he is
little better than absurd. Dr. _Casaubon_, though he confesseth he had
never read _Scots_ Book, but as he had found it by chance in friends
houses, or Book-sellers Shops, yet doth rank him amongst the number of
his illiterate Wretches, and tells us how Dr. _Reynolds_ did censure him
and some others.” To these, though they be not much material, we shall
give positive and convincing answers.

1. There is no greater sign of the weakness of a mans cause, nor his
inability to defend it, than when he slips over the substance of the
question in hand, and begins to fall foul upon the adverse party, to
throw dirt and filth upon him, and to abuse and slander him: this is a
thing very usual, but exceeding base, and plainly demonstrates the
badness of their cause.

2. If Mr. _Scot_ hath done little but told odd tales and silly Legends,
Mr. _Glanvil_ might very well have born with him; for I am sure his
story of the Drummer, and his other of Witchcraft are as odd and silly,
as any can be told or read, and are as futilous, incredible, ludicrous,
and ridiculous as any can be. And if the tales that _Scot_ tells be odd
and silly, they are the most of them taken from those pitiful lying
Witchmongers, such as _Delrio_, _Bodinus_, _Springerus_, _Remigius_, and
the like, the Authors that are most esteemed with Dr. _Casaubon_, and
other Witchmongers, of whom we shall say more hereafter.

3. For Mr. _Glanvil_ to give general accusations without particular
proofs, as to say _Scots_ reasonings are trifling and childish, and when
he ventures at Philosophy, he is little better than absurd, do plainly
manifest the mans malice, and discover his weakness: For _dolus versatur
in universalibus_, and no man ought to be condemned without particular
and punctual proof, as to the time, place, and all other circumstances,
which Mr. _Glanvil_ could not do, and therefore he only gives general
calumniations without ground; and if _Scot_ were little better than
absurd, then he the better agrees with Mr. _Glanvil_, whose Platonical
Whimseys are as absurd as any, as we shall sufficiently prove hereafter.

4. Dr. _Casaubon_ must needs have been highly elevated with the desire
of censuring, when he would condemn a man without reading his Book, or
serious weighing the force of his arguments, this concludes him of vast
weakness, and of great perversness of mind, as all rational men may
judge; for in effect it is this, _Scot_ is an illiterate Wretch, and his
Book full of errors, but I never read it, but as I have looked upon it
at a friends house, or a Book-sellers Shop: is not this a wretched
ground whereupon to build so wretched a foundation, as thereby to judge
him an illiterate Wretch? And to censure him by the report of others, is
as unjust, weak, and childish as the former; and though Dr. _Reynolds_
were a learned man, it doth not appear for what particular point or
errour he censured Scot, and therefore is but a general and groundless
charge, sheltred under the colour of Dr. _Reynolds_ reputation, an
evidence, in Reason and Law, of no weight or validity.

5. For Dr. _Casaubon_ to rank him amongst illiterate Wretches, is
against the very Rule of the Law of Nature, that teaches all men, that
they should not do that to another, which they would not have another to
do unto them. And sure Dr. _Casaubon_ would not have another to judge
and condemn him for an illiterate Wretch, and therefore, he ought not to
have condemned Mr. _Scot_ to be so. And as it is against the Law of
Nature, so it is contrary to the rules of modesty and morality to give a
man such stigmatizing titles: nay it is even against the rules of good
manners and civil education, but that some men think that it is lawful
for them to say any thing, and that nothing what they say doth misbeseem
them. And lastly, how far it is against the Rules of Christianity and
Piety, let all good Christians judge.

6. The falsity of this foul scandal is manifest in both the particulars
therein couched. 1. For Mr. _Scot_ was a learned and diligent person, as
the whole Treatise will bear witness; he understood the Latine Tongue,
and something of the Greek, and for the Hebrew, if he knew nothing of
it, yet he had procured very good helps, as appeareth in his expounding
the several words that are used in the Scriptures for supposed Witches
and Witchcraft; as also his quoting of divers of the Fathers, the
reformed Ministers, and many other Authors besides, which sufficiently
prove that he was not illiterate. 2. And that he was no wretched person,
is apparent, being a man of a good Family, a considerable Estate, a man
of a very commendable government, and a very godly and zealous
Protestant, as I have been informed by persons of worth and credit, and
is sufficiently proved by his Writing.

I have not been thus tedious to accumulate these instances of men that
have been censured, for opposing vulgar opinions, or writing of abstruse
Subjects, as circumstantial only, or for a flourish, but meerly as they
are introductive, necessary, and pertinent to the purpose I intend in
this Treatise, as I shall make manifest in these Rules or Observations
following, and shall add sufficient reasons to confirm the same.

[Sidenote: _Rule 1._]

1. That the generality of an opinion, or the numerousness of the persons
that hold and maintain it, are not a safe and warrantable ground to
receive it, or to adhere unto it: nor that it is safe or rational to
reject an opinion, because they are but few that do hold it, or the
number but small that maintain it. And this I shall labour to make good
by these sure and firm arguments following.

[Sidenote: Exod. 13. 2.]

[Sidenote: Mat. 24. 5.]

[Sidenote: Luke 6. 26.]

[Sidenote: _Lib. de vit. beat. Lactant. Duimar. Instit. l. 2. c. 3._]

1. Because the Scriptures tell us thus much: _Thou shalt not follow the
multitude to do evil._ And that there are many deceivers: _For many
shall come in my Name, saying, I am Christ, and shall deceive many. And
woe unto you, when all men shall speak well of you: for so did their
fathers to the false Prophets._ From whence it is plain, that first we
are to consider and be assured, that the matter be not evil; for if it
be, we are not at all to be swayed with the multitudes that follow it,
or that uphold it: so if the opinion be evil, erroneous, or false, we
ought not to receive it, or adhere unto it, though never so many do hold
or maintain it. So that in truth and substance, we are not at all to
consider, whether there be few or many that hold it, but simply, whether
it be true or not. For as _Plato_ tells us: _Neq; id considerandum quid
dixerit, sed utrum verè dicatur nec ne_. For the multitude have been by
all good Authors and Learned men always esteemed the most erroneous, as
_Seneca_ saith: _Quærendum non quod vulgo placet, pessimo veritatis
interpreti_. And _Lactantius_ teaches us this: _Vulgus indoctum pompis
inanibus gaudet, animisq; puerilibus spectat omnia, oblectatur frivolis,
nec ponderare secum unamquamq; rem potest_. And our Saviour gives us a
proof and instance of the errour of the multitude, and that in matter of
fact. Did not almost all the Jews under divers Kings Raigns applaud and
approve of the doctrine and opinions of the false Prophets, though
utterly erroneous? insomuch that _Elijah_ said, that he only was left of
the true Prophets, though the false ones were many and numerous. So that
the Rule is proved to be true, both by the precept and example of the
Scriptures.

2. If we consider the generality of Mankind, either in respect of their
inclinations and dispositions, or their breeding and education, we shall
not find one of an hundred, either by nature inclined, or by education
fitted and qualified to search forth and understand the truth. And then
if there be an hundred to one drowned in ignorance and errors, and so
few fitted to understand the truth of things either divine or natural,
then it must needs follow, that it is not safe to embrace or adhere to
an opinion, because of the great number of those that hold or maintain
it, but rather to stick to the smaller number; though neither simply
ought to be regarded, but truth it self.

3. Again, if we consider those numbers, that either by nature are
inclined, or by education trained up in Learning, to enable them to
judge rightly betwixt truth and truth-likeliness, how few of these that
prove any thing excellent in those parts of Learning wherein they are
bred, we may easily see the verity of this Rule sufficiently proved,
that it is not safe to embrace or adhere to an opinion, because the
numbers are great that hold or maintain it.

4. If the multitude that hold the opinions, whether of spiritual or
natural things were to be followed, meerly because of the great numbers
that hold them: then if we look and consider the Writings of the best
Geographers, Travellers, and Navigators, we should either be of the
opinions of the Pagans, who are the most numerous part of Mankind, or
the Mahumetans, which are many in respect of the paucity of Christians.
And then what horrid, blasphemous, idolatrous, impious, and diabolical
opinions must we receive and hold, both concerning God, Angels, the
Creation, and the most of the operations that are produced by Nature? So
that the arguments of Dr. _Casaubon_ and Mr. _Glanvil_, drawn from the
universality of the opinion, and the great multitudes of those that hold
it, are vain and groundless.

5. If the comparison I use be thought too large, and the rule be put
only as to the greater part of the Learned that are in _Europe_, yet it
will hold good, that the greatest part of the Learned are not to be
adhered to, because of their numerousness; nor that the rest are to be
rejected, because of their paucity. For it is known sufficiently, that a
Bishop of _Mentz_ was censured and excommunicated for holding that there
were _Antipodes_, by some hundreds of those that were accounted learned
and wise: so that it is plain, that the greater number may be in the
errour, and those that are few be in the right. And did not the greatest
number of the Physicians in _Europe_ altogether adhere to the Doctrine
of _Galen_, though now in _Germany_, _France_, _England_, and many other
Nations the most have exploded it? And was not the _Aristotelian_
Philosophy embraced by the greatest part of all the Learned in _Europe_?
And have not the _Cartesians_ and others sufficiently now manifested the
errours and imperfections of it, and especially the endeavors of the
honourable and learned Members of the Royal Society here in _England_,
and the like Societies beyond Seas by their continual labour and
vigilancy about Experiments, made the errours and defects of it obvious
to all inquisitive persons? So that multitude, as multitude, ought not
to lead or sway us, but truth it self.

6. If to all this we add, that truth in it self is but one; for _unum_
and verum are convertibles, and that errour or falsity is various and
manifold, and that there may be a thousand errours about one particular
thing, and yet but one truth; it will necessarily follow, the greatest
number holding an opinion, cannot be safe to be followed because of
their multitude, and the reason is errour, is manifold, truth but one.

[Sidenote: _Rule 2._]

2. It is not safe nor rational to receive or adhere to an opinion
because of its Antiquity; nor to reject one because of its Novelty. And
this we shall make good from and by these following reasons.

1. Because there is no opinion (especially about created things) but it
hath once been new; and if an opinion should be rejected meerly because
of novelty, then it will follow, that either all opinions might have
been rejected for that very reason, or that novelty is no safe ground
only, why an opinion should be opposed or rejected.

2. Antiquity and Novelty are but relations _quoad nostrum intellectum,
non quoad naturam_; for the truth, as it is fundamentally in things
_extra intellectum_, cannot be accounted either old or new. And an
opinion, when first found out and divulged, is as much a truth then, as
when the current of hundreds or thousands of years have passed since its
discovery. For it was no less a truth, when in the infancy of Philosophy
it was holden, that there was generation and corruption in Nature, in
respect of Individuals, than it is now: so little doth Time, Antiquity,
or Novelty alter, change, confirm, or overthrow truth; for _veritas est
temporis filia_, in regard of its discovery to us or by us, who must
draw it forth _è puteo Democriti_. And the existence of the
_West-Indies_ was as well before the discovery made by _Columbus_ as
since, and our ignorance of it did not impeach the truth of its being,
neither did the novelty of its discovery make it less verity, nor the
years since make it more: so that we ought simply to examine, whether an
opinion be possible or impossible, probable or improbable, true or
false; and if it be false, we ought to reject it, though it seem never
so venerable by the white hairs of Antiquity; nor ought we to refuse it,
though it seem never so young, or near its birth. For as St. _Cyprian_
said: _Error vetustatis est vetustas erroris_.

[Sidenote: Advanc. of Learn. l. 1. c. 5.]

3. In regard of Natural Philosophy, and the knowledge of the properties
of created things, and the knowledge of them, we preposterously reckon
former Ages, and the men that lived in them, the Ancients; which in
regard of production and generation of the Individuals of their own
Species are so; but in respect of knowledge and experience, this Age is
to be accounted the most ancient. For as the learned Lord _Bacon_ saith:
“Indeed to speak truly, _Antiquitas seculi, juventus mundi_,” Antiquity
of time is the youth of the World. Certainly our times are the ancient
times, when the World is now ancient, and not those which we count
ancient, _ordine retrogrado_, by a computation backward from our own
times; and yet so much credit hath been given to old Authors, as to
invest them with the power of Dictators, that their words should stand,
rather than admit them as Consuls to give advice.

[Sidenote: _Rule 3._]

3. It is not safe nor rational to resolve to stick to our old imbibed
opinions, nor wilfully to reject those that seem new, except we be fully
satisfied, from indubitable grounds, that what we account old is
certainly true, and what we reckon to be new is undoubtedly false. And
this will appear to be a truth, partly from the weakness of their
arguments, that seem utterly to condemn all recession from ancient
opinions, as vain, foolish, and unnecessary; as also from other positive
reasons.

1. Some give the reason why they will not recede from an opinion that
their Predecessors held; for that their Forefathers were as wise, if not
wiser than they. But this, if strictly considered, is very lame and
defective; for their Predecessors were but men, and so were liable both
to active and passive deception, and were not exempted from the common
frailty of Mankind, who are all subject to errours. And therefore,
unless they were assured that their Ancestors in former Ages, held the
certain and undoubted grounds of truth, it is nothing of reason in them,
but meer perversness of will, rather obstinately _errare cum patribus_,
than to learn to follow the truth with those that are coetaneous with
them, which is foolish and irrational. Further, there are more helps
now, and means to attain the knowledge of Verity, than were in the days
when their Ancestors lived, and it must be a kind of the greatest
madness to shut their eyes, that the light of truth may not appear unto
them.

2. This kind of reasoning hath no more of reason in it, than if one
should say, that because his Grandfather and great Grandfather were
blind or lame, therefore they will be so too: or that their Ancestors
never learned the Greek or Latine Tongues, nor to write or read, neither
will they learn any more than they did: or that their Predecessors were
ill husbands and unthrifts, and that therefore they will continue the
same courses: or that because their Forefathers followed drunkenness and
luxury, therefore they will continue the same cariere of vices, as many
of our debauched persons do now adays, having no better reasons to
alledge for their exorbitant and vicious courses, but what the Prophet
condemned, _The fathers have eaten sowr grapes, and the childrens teeth
are set on edge_.

3. How far would they run back to state the beginning of their
Ancestors? If as far as their first Originals, then they must all be
Savages, Barbarians, and Heathens. And if they state it distant from
their first Originals, then their Predecessors had the same reason to
have continued, as those did that preceded them. But if their Ancestors
varied from, and left the steps and opinions of those that went before
them, then if they will do as their Ancestors did, they must leave their
courses and opinions, as they had done of those that preceded them.

[Sidenote: _August. lib. de Liber. Arbitrio._]

4. Some say they cannot recede from the opinions of their Predecessors,
because it would be a shame and disgrace unto them. But that which we
call shame and disgrace consists in the opinion of others, and we ought
not to receive errour, or reject truth, by reason of the censures or
opinions of others: _Si de veritate scandalum sumitur, utilius
permittitur nasci scandalum, quàm veritas relinquatur_. And to leave an
errour to entertain truth, is so far from being a shame and a disgrace,
that there cannot be a greater honour or glory: for _errare humanum est,
sed in errore perseverare belluinum ac diabolicum est_.

[Sidenote: _Rule 4._]

4. Those effects that seem strange and wonderful, either in respect of
Art or Nature, require much diligence truly to discover and find out
their causes; and we ought not rashly to attribute those effects to the
Devil, whose causes are latent or unknown unto us: and that for these
grounds.

[Sidenote: _De Inject. mater. pag. 597._]

[Sidenote: _Ibid. pag. 598._]

1. It hath been common almost in all Ages, not only for the vulgar, but
also for the whole rabble of Demonographers and Witchmongers to ascribe
those strange and wonderful effects, whether arising from Art or Nature,
unto the worst of Gods Creatures, if they did not themselves understand
their causes, and to censure the Authors that writ of them, as Conjurers
and Magicians, as I have made manifest in my former Instances, and might
be further made good and illustrated by the effects of healing by the
Weapon-salve, the Sympathetick Powder, the Curing of divers Diseases by
Appensions, Amulets, or by Transplantation, and many other most
admirable effects both of Art and Nature, which by these self-conceited
Ignorants are all thrown upon the Devils back, and he made the Author
and effector of them, as though he had a kind of omnipotent power: of
which the learned Philosopher and Physician _Van Helmont_ gives us this
account: “_Credo equidem cum pietate pugnare, si Diabolo tribuatur
potestas naturam superans. Verum naturæ ignari præsumunt se naturæ
secretarios per librorum lectionem: quicquid autem ipsos latet, vel
adynaton, vel falsum, vel præstigiosum, atq; diabolicum esto._” And a
little after he adds this: “_Pigritiæ saltem enim immensæ inventum fuit,
omnia in Diabolum retulisse quæ non capimus, nec velim Diabolum
invocatum, ut nostris satisfaciat quæstionibus per temerariam potestatum
attributionem._”

2. Whosoever shall read _Pancirollus de rebus memoralibus noviter
repertis_, may easily be satisfied, what strange and stupendious things
Art and the Inventions of men have produced in these latter Ages. And no
man can rationally doubt, but that many more as strange or far more
wonderful, may in Ages to come be found out and discovered; for there is
a kind of bottomless depth in Arts, whether Liberal or Mechanical, that
yet hath not been founded, but lye hid and unknown unto men. And if
these for their wonderfulness should (as former Ages have ignorantly
done) be ascribed unto the power of Satan, and their Authors accused of
Conjuring and Diabolical Magick, no greater wrong could be done unto Art
and Artists, and it would be a kind of blasphemy to attribute these
stupendious effects (as the Vulgar and Witchmongers use to do) unto the
Devil, the worst of Gods Creatures, and the Enemy of Mankind.

[Sidenote: _Pag. 103._]

[Sidenote: Rom. 1. 20.]

[Sidenote: _De Civit. Dei lib. 10._]

3. The third argument I shall take from Mr. _Glanvil_ (which is the
greatest piece of truth in all his Treatise) and convert and retort it
against him: and is this (he saith) _We are ignorant of the extent and
bounds of Natures Sphere and Possibilities._ Now if we be ignorant of
the extent and bounds of Natures Sphere and Possibilities, then it must
needs be folly, madness, and derogative against Gods power in Nature, to
attribute those effects to wicked, fallen, and degenerated Demons, that
we do not know but are produced by the course of Nature. And to ascribe
the products of Nature to such wicked Instruments is blasphemous, in
depriving Nature of the honour due unto her, and robbing God of the
honour and glory belonging unto him, for the wonderful power wherewith
he hath endowed his Creatures, who were all made to shew forth his power
and Godhead, _and the Heavens declare the glory of God, and the
Firmament sheweth his handy-work_: and as one said very well, _Natura
creatrix est quædam vis & potentia divinitùs insita, alia ex aliis in
suo genere producens_. So that the honour that is due unto the Creator,
Conserver, and Orderer of Nature ought not to be ascribed unto the
Devils; for in doing this, the Witchmongers become guilty of Idolatry,
and are themselves such Witches as are mentioned in the Old Testament,
who by their lying Divinations led the people after them to follow
Idols; therefore the effects that belong unto Nature, are to be
attributed to Nature, and the effects that Devils produce, are to be
ascribed unto them, and not one confounded with another. And much to
this purpose the learned Father hath a very considerable passage:
“_Quicquid igitur mirabile fit in hoc mundo, profectò minus est quàm
totus hic mundus, i. e. cœlum & terra, & omnia quæ in eis sunt, quæ
certè Deus fecit: nam & omni miraculo quod fit per hominem, majus
miraculum est homo. Quamvis igitur miracula visibilium naturarum videndi
assiduitate vilescunt, tamen ea quum sapienter intuemur, inusitatissimis
rarísq; majora sunt._”

[Sidenote: Job 1. 11. & 2. 5.]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: _August. super Psal._]

4. Though these men should believe the power of the Devil to be great by
his Creation, and not lessened by his Fall (which is doubtful or false)
yet can he not exert, or put this power into execution, but when, where,
as oft, and in what manner, as God doth send, order, direct, and command
him: and could not enter into the herd of Swine, until that Christ had
ordered and commanded him; nor to touch _Job_ or afflict him either in
his goods or body, until that God had given him licence and order with
express limitation how far he should proceed, and no further. In all
which there appeareth nothing at all of his power, but his malice and
evil will; and what was effected, was the hand of the Lord, and he but
the bare Instrument to execute and perform the command. Therefore to
ascribe to the Devil the efficiency of those operations we do not
clearly understand, is to allow him a kind of Omnipotency, and both to
rob God and Nature of that which belongeth unto them; for the Almighty
doth work whatsoever he pleases both in Heaven and Earth, and it is he
that worketh all in all. And the Devil is but as Gods Executioner to
fulfil his will in tempting men, and punishing the wicked, and can act
nothing but as God commands him, except the acts of his wicked and
depraved will; for he is with all his Angels delivered into chains of
darkness to be reserved unto Judgment. To this purpose there is a very
true and Christian saying of St. _Augustine_ in these words: “_Diabolus
plerumq; vult nocere, & non potest, quia potestas ista est sub
potestate: nam si tantum posset nocere Diabolus quantum vult, aliquis
justorum non remaneret._”

[Sidenote: _Rule 5._]

5. The last Rule I shall observe is, That men, if they mean to profit by
reading Controversies of this nature, they must prudently and
deliberately consider the design that Authors have had in writing. For
though it be the general pretence of all, that they write to confute
errours, and to maintain truth, yet very few in Disputes of this nature
have sincerely performed this pretended end. For some have written (as
we shall hereafter make manifest in due place) upon designed purpose,
thereby to establish some points in their corrupted and superstitious
Religion. Some because of their own lucre and profit arising by the
upholding of these opinions of the great power and performances of
Witches, as did all the Inquisitors and their Adherents, having a share
in the condemned Witches goods. Others have written in these Subjects
meerly for ostentation and vain-glory, to get a name that they were
learned and able persons: of all which the judicious Readers ought to
beware of, and to consider. There is another main scandal that
Witchmongers usually (especially of late) cast upon those that oppose
their gross, impious, and blasphemous opinions; but I cannot seasonably
give answer unto it, untill I have laid down the state of the question,
upon which the substance of this Treatise is grounded, and therefore
shall proceed to its Explication.




                               CHAP. II.

  _Of the Notion, Conception, and Description of Witches and Witchcraft,
    according to divers Authors, and in what sense they may be granted,
    and in what sense and respect they are denied._


Those that are Masters in Ethicks teach us, that every Vertue hath on
either side one Vice in the extreme, and that Vertue only consists in
the mean, which how hard that mean is to be kept in any thing, the
Writings and Actions of the most Men do sufficiently inform us. This is
manifest, that not many years ago the truth of Philosophy lay inchained
in the Prisons of the Schools, who thought there was no proficiency to
be made therein, but only in their Logical and Systematical ways: so
that (in a manner) all liberty was taken away both in writing and
speaking, and nothing was to be allowed of that had not the Seal of
Academick Sanction. And now when Philosophy hath gotten its freedom, to
expatiate through the whole Sphere of Nature, by all sorts of inquiries
and tryals, to compleat a perfect History of Nature, some are on the
other hand grown so rigid and peremptory, that they will condemn all
things that have not past the test of Experiment, or conduce not
directly to that very point, and so would totally demolish that part of
Academick and Formal Learning that teacheth men Method and the way of
Logical procedure in writing of Controversies, and handling of Disputes.
Whereas what is more necessary and commendable for those that treat of
any controverted point in Writing or in other Disputations, than a clear
and perspicuous Method, a right and exact stating of the Question in
doubt, defining or describing the terms that are or may be equivocal,
and dividing the whole into its due and genuine parts, distinguishing of
things one from another, limiting things that are too general, and
explaining of every thing that is doubtful? Those that would totally
take away this so profitable and excellent a part of Learning, are not
of my judgment, nor can be excused for having run into that extreme that
is extremely condemnable. Let Experimental Philosophy have its place and
due honour; and let also the Logical, Methodical, and Formal ways of the
Academies have its due praise and commendation, as being both
exceedingly profitable, though in different respects; otherwise, in
writing and arguing, nothing but disorder and confusion will bear sway.

I have premised thus much, because the most of the Authors that have
treated about this knotty and thorny Subject of Witches and Witchcraft,
have been as confused and immethodical as any. For whereas the learned
Orator _Cicero_ tells us, that _omnis discursus à definitione debet
proficisci_; and that it is also true, that what is not aptly and fitly
defined or described, as far as the Subject will admit of, is never
perfectly understood: yet have the most of these Authors (which are
numerous) laid down no perfect description of a Witch or Witchcraft, nor
explained fully what they meant by that name, notion, or conception. And
therefore, lest I become guilty of the same fault, I shall lay down what
the most considerable Authors that have treated of this Subject, do mean
or intend by this word _Witch_, and _Witchcraft_, and shall fully
explain in what notion or sense I either allow or deny them, and their
actions, and that in this order, and in these Particulars following.

[Sidenote: _Lib. 14. method. c. 9._]

[Sidenote: _Ibid. c. 1._]

1. Though an argument taken _à denotatione nominis_ be of little weight
or validity, and that the industrious and sharp-witted person _Galen_
doth seem to make little account of words, that is, in this respect,
when we would only understand the nature of things, yet in another
respect he concludeth thus: “_Verùm qui alterum docere volet quæ ipse
tenet, huic prorsus nominibus propter res uti est opus._” Now the
handling of Controversies is chiefly and principally to inform others,
and teach them the truth, and to discover errours; therefore in this
respect the explication and denotation of words is exceeding profitable
and necessary: and so _Plato in Cratylo_ tells us: “_Nomen itaq; rerum,
substantiam docendi discernendiq; instrumentum est._” And it being a
manifest truth, that words are but the making forth of those notions
that we have of things, and ought to be subjected to things, and not
things to words: if our notions do not agree with the things themselves,
then we have received false _Idola_ or images of them; but if we have
conceived them aright, and do not express them fitly and congruously,
then we shall hardly make others understand us aright, nor can clearly
open unto them the doctrine that we would teach them.

2. But to come to the signification and acceptation of the words that
those Authors, who have magnified and defended the power of Witches,
have used to express their notions by, we shall find them to be so far
fetcht, so metaphorical, and improperly applied, that no rational or
understanding man can tell us what to make of them. And if we take the
notion, as they do, of a killing and murthering Witch, with the rest of
the adjuncts, which they couple with it, we shall not be able to find a
proper and significative word, either in the Hebrew, Greek, Latine,
French, Spanish, Italian, or High-Dutch, but a multitude or a _Ferrago_
of words, whereof not one doth properly signifie any such thing, as they
would make us believe, by the notion that they maintain of a Witch: of
which we shall principally note these.

[Sidenote: Lament. 4. 3.]

1. For the Hebrew words used in the Old Testament we shall not mention
them here, but afterward, where we speak of the mistranslation of them,
and therefore shall pursue them in the Latine, and other Languages. And
first they sometimes use the word _Lamia_ in the Latine, Λάμια in Greek,
which _Gesner_ and others tell us doth signifie a terrestrial Creature,
or a voracious fish, as also a Spectrum or Phantasm. And this was
supposed to be a Creature with a face like a Woman, and feet like a
Horse or an Ass, such as (indeed) neither is, nor ever was _in rerum
natura_, but was only a figment devised to affright children withal. But
if we will believe Poetical Fables, the Romances of _Philostratus_
concerning _Apollonius_, or the lying Diary of his Man _Damis_, we must
take it to be a Spirit or Apparition, such as the Greeks called
_Empusæ_, that went upon one leg, and had eyes that they could take
forth, and set in, when they pleased. And such a monstrous Fable and Lye
was a sufficient ground for doting Witchmongers to build their
incredible stories of the power and actions of Witches upon, having no
proper word for such a Witch as they falsely believe and suppose. Though
there be a Text in the Lamentations of _Jeremiah_, that hath given
occasion or colour to this vain opinion, especially as the vulgar Latine
renders it, which is thus: _Sed & Lamiæ nudaverunt mammam, lactaverunt
catulos suos. Filia populi mei crudelis, quasi struthio in deserto._ The
French render it, _The Dragons have made bare their breasts_: and so
have also the Italians in their Translation retained the words Dragon
and Ostrich; and also the Septuagint render the words δράχοντες and
στρουθίον. And _Luther_ in his Translation hath kept the same words,
though the Germans call =Lamia Ein Rachtsgeist=. But our own Translation
hath come more near the truth: _Even the Sea-monsters draw out the
breast, they give suck to their young ones: the Daughter of my people
are become cruel like the Ostriches in the wilderness._ And _Arias
Montanus_ gives it thus: _Etiam draco——‏תנין‎ Tannin_ (which signifieth
a Dragon, Serpent, Whale, or other Sea-creatures) _solverunt mammam,
lactaverunt catulos suos: Filia populi mei in crudelem, veluti ululæ in
deserto._ But none hath come up close to the mark but _Junius_ and
_Tremellius_, who render the place thus: _Etiam Phocæ præbent mammam,
lactant catulos suos, quomodo filia populi mei, propter crudelem
inimicum, est similis ululis in deserto._ And the Notes upon the place
do make it plain: “_Vox quidem Hebræa latè patet, significans serpentes
& reptilia magna, sive terrestria sive aquatilia; sed cùm non omnium
reptilium sint mammæ, neq; aquaticorum sint ii quos Propheta vocat
catulos; necesse fuit hunc locum ad Phocas, id est marinos vitulos
accommodari, qui à natura sint quasi Amphibii. Nam Draconibus
accommodari non potest, cùm volucrium solus vespertilio mammas habeat:
serpentium terrestrium nulla species mammata est, ac proinde hæc ad
marinum istud genus referri debent._”

[Sidenote: Isa. 34. 14.]

[Sidenote: _Gesn. de Avib. l. 3. p. 241._]

[Sidenote: _Hist. Anat. Cent. 1. p. 18._]

2. Another far fetcht and improperly applied name to Witches, is
_Strix_, and so some Authors call them _Striges_; when as the word
_Strix_ doth properly signifie a nocturnal bird, _à stridendo sic
dicta_, that do use to suck the dugs of Goats, and also of young
children, which we shall shew hereafter to be a Truth, and no Fable, as
_Ovid_ saith,

            _Nocte volant, puerósq; petunt nutricis egentes,
              Et vitiant cunis corpora rapta suis.
            Carpere dicuntur lactentia viscera rostris,
              Et plenum poto sanguine guttur habent.
            Est illis strigilis nomen; sed nominis hujus
              Causa, quòd horrendâ stridere nocte solent._

This is that sort of bird that _Gesner_ calleth _Caprimulgus_, and the
Greeks Ἀιγαθήλας, the Germans =Rachtvogel= or =Rachtraven=, the Hebrews
‏לילית‎ _Lillith_, as is said in _Isaiah: Quin & ibi subitò quievit
strix (seu lamia) & invenit sibi requiem._ It is taken to be a kind of
Owl, little bigger than an Ousel, and less than a Cuckow, they are blind
upon the day, and flye abroad upon the nights, making an horrible noise,
and were to be found about _Rome_, _Helvetia_, and _Crete_ or _Candy_,
and do certainly suck the dugs of Goats, that thereby they waste away
and become blind. And that they are also sometimes found in _Denmark_,
that learned Physician and laborious Anatomist _Bartholinus_ doth make
manifest, and that they do suck the breasts or navils of young children.
Now what affinity hath this to a Witch or Witchcraft? but that
Witchmongers would bring in any allusion or Metaphor, though never so
impertinent or incongruous? For if it were transferred to the actions of
Witches, yet as _Calepine_ tells us: _Ab hujus avis nocumento striges
appellamus mulieres puellulos fascinantes suo contactu, & lactis
mammarúmq; oblatione_. So that if the assimulation were proper in any
proportion or particular, those Women they do account Witches, do but
hurt the little children with the virulent steams of their breath, and
the effluviums that issue from their filthy and polluted bodies, and so
wrought by contact and contrectation, by which the contagious poyson is
conveyed, but not by Witchcraft.

[Sidenote: Act. 1. 26.]

[Sidenote: Prov. 16. 33.]

3. There is another word that they apply to Witches, as insignificant
and improper as the other, and that is _Sortilegus_, χρησμολόγος, a
Teller of Fortunes by Lots or Cuts: and _Lambertus Danæus_, who in other
things was a judicious and learned person, yet doted extremely about
this opinion, calling a Witch _Sortiarius_, deriving it from
_Sortilegus_, which the French call _Sorcier_. Now what affinity or
congruity hath casting or using of Lots with that which these men call
_Witchcraft_? surely none at all. For though Lots may, like the best
things, be abused and wrested to a vain or evil end, yet are they not
altogether evil, but that a civil and lawful use may be made of them, as
is manifest this day at the famous City of _Venice_, where their chief
Officers are chosen by them. And also there hath been a godly and divine
use made of them even by the Apostles themselves, in the deciding of the
Election of _Barsabas_ and _Matthias_, upon the latter of which the Lot
fell, and so he was numbred with the eleven Apostles. And _Solomon_
tells us, _The lot is cast into the lap, but the whole disposing thereof
is of the Lord_. And sure these men were at a loss to find a suitable
word to fix upon these Creatures, to whom they ascribe such impossible
and incredible actions, when they were fain to bring this appellation of
_Sortilegus_, that hath no kinship at all with such Witches, as they
mean and intend.

4. Sometimes they call them by the name _Saga_, which signifieth no more
than a Wife and subtil Woman, being derived _à sagiendo_ to perceive
quickly, or to smell a thing quickly forth, which the Germans call
=Vnhold=, which is no more than _malevolus_, or evil-willed.

5. They use the word _Veneficus_, _venefica_, and _veneficium_, and this
in its proper signification and derivation from the Latine, doth import
no more than a Poysoner, or to make poyson, _venenum facere_, and so
might perhaps be given unto them, because by Tradition they had learned
several ways to poyson secretly and strangely, as doubtless there may be
divers hidden and not ordinarily known ways (as we shall shew hereafter)
by which either by smelling, tasting, touching (and it may be by sight)
they could kill and destroy, though the means they used, and the effects
produced, were meerly natural; yet because the manner was very occult
and unperceivable, it was through ignorance and want of due inspection
into the matters accounted Diabolical; when there was no more of a Devil
in the business, than is in a Thief or Murtherer, but only in the Use
and Application, which is to steal, kill, or destroy. And this, though
now improperly and abusively called Witchcraft, doth but signifie
poysoning, and so the French call it _Empoisonnement_, and the Italians
_Veneficio_ or _Avenenatione_, and the Germans =Vergifftung=, which all
amount to one purpose. And this _Veneficium_ or poysoning the Greeks
call Φαρμάκευσις and Φαρμακία from Φάρμακον _Medicamentum v.l. Venenum_;
for sometimes it was taken in the better sense for a curing and healing
Medicine; and sometimes in the worse for poyson that did kill or
destroy. Neither can it be found in any Greek Author to signifie any
more, than such men or women that used Charms and Incantations, and were
believed by the Vulgar to effect strange things by them, when in truth
and indeed they effected nothing at all but by natural means and secret
poysons, and from thence had these names. And the Poets spoke of them to
adorn and imbellish their Poems withal, according to common opinion; not
that either they themselves believed the things to be so done, as the
Vulgar believed, nor to give credit to such false Fables and
impossibilities; but to make their Poems more delectable and welcome to
the common people, who are usually taken with such fond Romantick
stories and lyes. But after the year 1300. when the Spanish Inquisitors,
the Popish Doctors and Writers had found the sweetness and benefit of
the confiscated Goods of those that they had caused to be accused and
condemned for Witches, in their sense then these words either in the
Greek or Latine were wrested to signifie a Witch that made a visible and
corporeal League with the Devil, when in the true sense of them they did
but signifie a secret Poysoner. So that all things were hurried, though
never so improper and dissonant, to be made serviceable to their filthy
lucre and avaritious self-endedness. _Templum venale Deúsq;_.

6. Lastly, For Witchcraft they used the Latine _Fascinum_ and
_Fascinatio_, and so they called a Witch _Fascinator_ and _Fascinatrix_,
and this the Greeks called Βασκανίον, Βασκανία, _Fascinum_,
_Fascinatio_, also _invidia, odium, seu invidentia_, ἀπὸ τοῦ Βασκανεῖν,
_à fascinando, seu oculis occidendo_: the Germans call it =Zaubery=, and
=Verzauberung=, and sometimes =Hexenwerk=; the French _Ensorcellement_
and _Sorcelerie_; the Italians _Lestrigare & amaliare_, _amaliamento_;
the Belgicks =Betoovenge=: the Saxons called them and it Ƿɩcce and
Ƿɩcce-cꞃeeꝼꞇ, from whence we have the name Witch and Witchcraft, that
signified _Saga_, _Venefica_, _Lamia_, and _Fascinum_, _Magia_,
_Incantatio_, _Fascinatio_, _Præstigium_: of which (because we shall
have occasion to speak more of it hereafter) we shall here only note
these few things.

[Sidenote: _Vid. Alexand. Aphrod. lib. 2. Probl. 53._]

1. It is taken sometimes for Envy and Malice, because those that were
supposed to use Fascination, did direct it to one Creature more than
another through their envious minds, as may be perceived by some few
Authors: And so was accounted a kind of eye-biting whereby (as the
Vulgar believed) children did wax lean, and pined away, the original
whereof they referred to the crooked and wry looks of malicious persons,
never examining the truth of the matter of fact, whether those children
that pined away, had any natural disease or not, that caused that
macilency or pining away; nor considered, whether or no there was any
efficiency in the envy or wry looks of those malicious persons, but
vainly ascribed effects to those things that had in them no causality at
all to produce such effects.

[Sidenote: _Eclog. 3._]

2. Sometimes this kind of Fascination was ascribed to the sore or
infected eyes of those that were accounted causers of hurt thereby in
others, and in this sense _Virgil_ saith: _Nescio quis teneros oculus
mihi fascinat agnos_. And by this no more could be understood, but that
those that had infected and sore eyes might infect others, and this was
nothing but contagion, or corrupt steams issuing from one body to
another, which may happen in many diseases, as is manifest by the
Writings of divers learned Physicians, as in bodies infected with the
Plague, French Pox, Leprosie, Ophthalmies, and such like.

[Sidenote: _Sup. Epist. D. Paul. ad Galat._ _c._ 3.]

3. Sometimes Fascination is taken for some kind of Incantation, that by
virtue of Words or Charms doth perform some strange things; but
concerning this there is such incertainty of the opinions of the
Learned, some flatly denying that Words or Charms have in them any
natural efficacy at all; others as strongly affirming it, that of this
point it is very difficult to make a clear determination: and therefore
we shall say but this of it here, that the Angelical Doctor did conclude
well in this particular, in these words: “_Ad sciendum autem quid sit
fascinatio, sciendum est quòd secundùm glossam fascinatio propriè
dicitur ludificatio sensus, quæ per artes magicas fieri consuevit, puta,
cum hominem facit aspectibus aliorum apparere leonem, vel cornutum, &
hujusmodi_.”

Having been thus large in considering the names and denomination given
to those persons that are esteemed Witches, and finding them to be so
improper, impertinent, various, and uncertain, let us now proceed to the
notion and acceptation of Witchcraft and Witches, to try if in that we
can find any more certainty or consonancy, and herein we shall produce
some of the chief descriptions that are given of them by several
Authors; for to quote all would be tedious and superfluous. Those that
are or may be accounted Witches we rank in these two orders.

1. Those that were and are active deceivers, and are both by practice
and purpose notorious Impostors, though they shadow their delusive and
cheating knaveries under divers and various pretences; some pretending
to do their Feats by Astrology (which is a general Cheat as it is
commonly used) some by a pretended gift from God, when they are
notoriously drunken, debauched, and blasphemous persons, such as of very
late years was the Cobler that lived upon _Ellill_ Moor, named
_Richmond_, and divers others that I could name, but that in modesty I
would spare their reputations: some by pretending skill in Natural
Magick, when indeed they can hardly read English truly; some by
pretending a familiar Spirit, as one _Thomas Bolton_ near
_Knaresborough_ in _Yorkshire_, when indeed and in truth they have no
other Familiar but their own Spirit of lying and deceiving: some by
pretending to reveal things in Crystal-glasses or Beryls, as was well
known to be pretended by Doctor _Lamb_, and divers others that I have
known. And some by pretending to conjure and call up Devils, or the
Spirits of men departed; and some by many other ways and means that are
not necessary to be named here; for errour and deceit have a numerous
train of Followers and Disciples. And the existence of such kind of
Witches as these (if you will needs call them by that name, and not by
their proper titles, which are, that they truly are Deceivers, Cheaters,
Couseners, and Impostors) I willingly acknowledge, as having been, and
are to be found in all ages, and these sorts are also acknowledged by
_Wierus_, Mr. _Scot_, _Johannes Lazarus Gutierius_, _Tobias Tandlerus_,
_Hieronymus Nymannus_, _Martinius Biermannus_, and all the rest, that
notwithstanding did with might and main oppose the gross Tenent of the
common Witchmongers.

[Sidenote: A Candle in the dark, p. 12, 13.]

[Sidenote: Object. p. 78.]

And of this sort were all those several differences of Diviners,
Witches, or Deceivers named in the Scriptures, as Mr. _Ady_ hath
sufficiently declared in this passage, which we shall transcribe. “A
Witch is a man or woman that practiseth Devillish crafts of seducing the
people for gain, from the knowledge and worship of God, and from the
truth, to vain credulity (or believing of lyes) or to the worshipping of
Idols”. And again he saith: “Witchcraft is a Devillish craft of seducing
the people for gain, from the knowledge and worship of God, and from his
truth, to vain credulity (or believing of lyes) or to the worshipping of
Idols. That it is a Craft truly so called, and likewise that it is for
gain, is proved _Act._ 16. 16, 19. The Maid that followed _Paul_ crying,
brought in her Master much gain; and that it is a Craft of perverting
the people, or seducing them from God and his Truth, is proved _Act._ 6.
7, 8. _Elimas the Sorcerer laboured to pervert Deputy from the Faith._
So likewise _Act._ 8. 9, 10, 11. it doth more plainly prove all these
words: _And there was a man before in the City called Simon, which used
Witchcraft, and bewitched the people of Samaria, saying, That he himself
was some great man, to whom they gave heed from the least to the
greatest, saying, This man is the great power of God, and gave heed unto
him, because that of long time he had bewitched them with Sorceries_.
How bewitched them with Sorceries? That is, seduced them with Devillish
Crafts: (as the Greek and also _Tremelius_ Latine Translation do more
plainly illustrate.) In this sense speaketh _Paul_ to the _Galatians_ 3.
1. _O foolish Galathians, who hath bewitched you, that you should not
obey the truth?_ And that a Witch or Witchcraft is taken in no other
sense in all the Scripture, it appeareth by the whole current of the
Scriptures, as you may see in this Book.” But against this Mr. _Glanvil_
and the rest of his opinion will object and say, that it is hard and
severe that Cheaters and Impostors should be ranked with Inchanters, and
such as converse with Devils and with Idolaters, and that of this it is
hard to give a reason. To this we shall give this full responsion.

[Sidenote: Levit. 20. 10.]

[Sidenote: Deut. 22. 22, 23, 24.]

1. We are to consider in what precise respect actions are in Sacred Writ
called sinful and wicked, and wherefore they have such severe
punishments annexed unto them, and we shall find that this is not
_ratione medii vel actùs, sed finis_. As for instance and illustration:
we shall find that the Law was peremptory in point of adultery, which
saith: _If a man be found lying with a woman married to an husband, then
they shall both of them dye_. Now the act of copulation, as it is an
act, is all one with a lawful wife, and with the wife of another man
(that is, one generically considered) and yet the one is lawful, as
agreeing with Gods Law and Ordinance, and the other is unlawful, sinful,
wicked, and therefore to be punished with death, because it is an
aberration from the Divine Ordinance, and contrary to the Command of
God, who saith, _Thou shalt not commit adultery_. So though the things
committed by these persons, were or might be performed by natural or
artificial means, that simply in themselves were not sinful, or so
severely punishable, yet were they evil in regard of the end, which was
to deceive and seduce the people to Idolatry.

[Sidenote: 2 Chron. 33. 1, 2, 3, 4, 5, 6, 7, 8.]

Psal. 115. 4, 5, 6, 7. ibid. Psal. 135. 17.

2. Therefore the true and punctual reason why these persons (termed
Witches or Diviners) are by the Law of God so severely to be punished,
is, because they drew the people to Idolatry, the thing that God most
hateth, and against which he hath pronounced the most severe and
terriblest judgments of all. Nay these people were the very false
Prophets, especially of one sort, and the very Priests to the Idols, as
is manifest in the wicked and filthy Idolatry of all sorts set up and
practised by _Manasses_, even all the sorts (or the most of them)
mentioned in the Scriptures. And God declareth himself to be a jealous
God, and that he will not give his glory to another, but is the only
Lord God, and him only we ought to serve; and therefore will most
severely punish those that attribute that unto Idols, that is only
proper unto himself: and for this cause, and upon this ground are all
those terrible Comminations used in the Scriptures, and especially
against this sort of people, who were the chief Instruments of promoting
Idol-worship, ascribing the power of a Deity unto them, when the Prophet
tells us, _Their idols are silver and gold, the work of mens hands; they
have mouths, but they speak not; eyes have they, but they see not; they
have ears, but they hear not; noses have they, but they smell not; they
have hands but they handle not; feet have they, but they walk not,
neither speak they through their throat; neither is there any breath in
their mouths_.

[Sidenote: 2 King. 1. 4.]

[Sidenote: 1 King. 18.]

3. That many great and abstruse things may be lawfully done by Natural
Magick, is well known to the best Naturalists, and how great Feats may
be performed by the Mathematicks and Mechanical Arts, are well known to
the Learned; and that there is and may be a lawful use of Astrology, and
many things may be foretold by it, few that are judicious are ignorant;
that the Prognosticks in the Art of Medicine are necessary, and of much
use and certainty, all learned Physicians know very well; that observing
of times, and many other such like things may for divers respects be
lawfully practised. But if all or any of these be used to draw people to
Idolatry, and their strange effects ascribed unto dumb and dead Idols,
then what horrible sin and abomination were this, and no punishment
could be too heavy for it. And so it is in the case of these sort of
people called Witches or Diviners, they perswaded the multitude, that
their false Gods (or rather Devils) in their Idols, could foretel life
or death, and so led the people a whoring after them, as _Ahaziah_ sent
to inquire of the god of _Ekron_, whether he should recover or not, and
therefore he had that sharp judgment, _That he should not come down from
that bed whither he was gone up, but should surely dye_. And did not the
Priests of _Baal_ (which were the same rabble named _Deut._ 18. 10, 11,
12, 13, &c.) obstinately labour to make _Ahab_ and all the people
believe, that the Gods (or Devils) that they worshipped in their Idols,
could and would answer by fire, and pertinaciously persisted in their
obstinacy, _cutting themselves with knives and lancets from morning
until the time of the offering of the evening sacrifice_, and yet
nothing was effected? so that they were justly guilty of that punishment
which they received, which was death, for ascribing that to a dead Idol,
that none could perform, but the only true God of _Israel_, and yet in
the meantime could neither by their own skill, nor the skill of their
Idols foresee that sudden death that fell upon them: which punishment
fell deservedly upon them, for labouring to deceive the people, and
confirm them in Idolatry, in ascribing that unto a dead stock, which was
only in the power of the Almighty to perform. So if all those fine
Knacks and neat Tricks that _Athanasius Kircher_ performed at _Rome_ by
the help and means of the Loadstone, and mentioned in his Book _de Arte
Magnetica_, had been by him ascribed unto some Saint, thereby to have
drawn the people to the adoration of that Saint, and so to Idolatry, it
had been active imposture, deceit, and knavery in him, and he might
justly have been inrolled in the Catalogue of these Witches or Diviners,
and had really been an active Impostor, as they were, and so had
deserved the same punishment: when on the contrary for ascribing effects
unto their true and proper causes, and clearly shewing the manner and
means of producing those effects, he hath justly deserved the title of a
learned and honest man. And though a common _Hocus Pocus_ man, or one
that playeth Tricks of Leger-de-main or slight of hand, to get a
livelihood by, do labour to make the ignorant multitude believe that he
doth his Feats by virtue of his barbarous terms or non-significant
words, or by the help of some familiar Spirit; must therefore a prudent
or learned person believe the same, and not labour to understand that
those pretences are but used the better to deceive the senses of the
beholders, and so that pretence but a cheat and imposture?

[Sidenote: Isa. 44. 15, 16.]

[Sidenote: Isa. 41. 22, 23.]

[Sidenote: Dan. 22. 11.]

[Sidenote: Gen. 41. 8.]

[Sidenote: 1 Sam. 28. 11.]

[Sidenote: Act. 8. 9.]

4. We affirm that all these mentioned in the Scriptures (nay, and that
the Priests attending all the so famoused Oracles) were but meer
Cheaters and Impostors, and that for these reasons. 1. They could not
be, nor were ignorant that all their numerous Idols were but the works
of mens hands, and that they could not of themselves move, see, hear,
smell, or breathe, much less eat and drink; and therefore were notorious
Cheaters and Impostors in labouring to make the people believe the
contrary. 2. They could not be ignorant but what answers were given, and
what acts were done, were performed by themselves, and not by the Idols,
and yet they laboured to make the people believe the contrary, as the
_Bramines_ and Priests do to this day all over the Eastern parts of
_Asia_, and in many other places, and so must needs be notorious Knaves
and Cheaters; because, as _Isaiah_ saith, _With part of the wood whereof
he hath made himself an Idol, he maketh a fire and warmeth himself_. 3.
They could not be ignorant that their Idols could not, nor did declare
any thing truly that was to come, but what Answers were given, or
Divinations were uttered, were of their own devising and invention, and
no other Devil in the case, but Diabolical inspirations in their minds.
And this is manifest by their pitiful shuffling equivocations
(especially of all the Oracles) their responsions being always
ambiguous, and bearing a double sense, which caused _Cardan_ to say:
“_Oracula, si non essent ambigua, non essent oracula._” And commonly (if
not always) they were given in the favour of those that gave the largest
gifts, which made _Demosthenes_ say, that the Oracle at _Delphos_ did
φιλιππίζειν, because it always spoke in favour of _Philip_ and his
proceedings. And it was with the Oracles, as with the Temple of
_Neptune_, All the Offerings of those that escaped shipwrack were
preserved, and to be seen; but of those that had suffered shipwrack,
there was no memorial nor knowledge of their number: so, many have noted
some few Hits of the Oracles, but few have noted their Misses, which
doubtless were far the greater number. For so it is here in this North
Country with our Figure-flingers and pretended Conjurers, Piss-Prophets,
and Water-Witches, that if they hit once, it is cryed up and told every
where; but if they erre an hundred times, it is soon buried in silence
and oblivion, and one fool will not take warning at anothers being
cheated and deceived. And that their Idols did not, nor could declare
truly what was to come, is manifest by the Prophet who saith: _Let them
bring them forth_ (that is, their Idols) _and shew us what shall happen:
let them shew the former things what they be, that we may consider them,
and know the latter end of them; or declare us things for to come. Shew
the things that are to come hereafter, that we may know that ye are
gods: yea do good or do evil, that we may be dismayed, and behold it
together._ Yet these miserable, cheating, dissembling Wretches that
would have had the multitude to have believed, that their Idols could
have foretold truly almost any thing; yet neither their Idols, nor the
Gods (or Devils) they pretended to be in them, nor themselves could
foretel or foresee their own destruction, as is manifest in the Prophets
of _Baal_ in the time of _Elijah_, who went up to Mount _Carmel_ to
advance the worship and power of their Idols, but did not foresee it
should be all their destructions and deaths. Doubtless those that in the
Book of _Daniel_ are called Wise-men, Magicians, Astrologers, Sorcerers,
and Chaldeans were endowed with much rare knowledge, both in respect of
Nature and Art: for if their knowledge had been Diabolical, without
question _Daniel_ would hardly have interceded for them, yet could they
not reveal what the Kings dream was that was gone from him, nor foresee
that they run the hazard of their lives; but did conclude that none
other could shew it, except the _gods whose dwelling is not with flesh_.
4. In matters of fact it appeareth, that they were active deceivers and
deluders, as is manifest when _Pharaoh_ had dreamed two dreams, that he
called and sent for all the Magicians and Wise-men of _Egypt_; but they
could not interpret them unto him. _Junius_ and _Tremelius_ render it:
_Omnes Magos Ægypti, & omnes Sapientes ejus_. The vulgar Latine (or that
which is improperly called St. _Hieromes_ Translation) gives it: _Misit
ad omnes Conjectores Ægypti, cunctósq; Sapientes_. And these doubtless
_Pharaoh_ would not have sent for, but that either upon his own
knowledge he knew that they professed the ability of the interpretation
of dreams, and (perhaps) as the sequel shewed, greater matters; or else
upon common repute, or relation of others, and that must needs arise
from their own profession of the knowledge of such abstruse matters: and
so of necessity must have pretended greater matters, than when they came
to tryal they were able to perform, and so must needs be Impostors. And
the Woman at _Endor_ (falsely called a Witch, or a Woman that had a
familiar Spirit, when in the Hebrew she is only called the Mistress of
the Bottle, as we shall manifest hereafter) must needs be a Deceiver and
Impostor, because she pretended to bring up whomsoever _Saul_ desired,
which was a thing absolutely not in her power, as I shall undeniably
prove afterwards. And notwithstanding the stories of _Eusebius_, and the
strong endeavours of Doctor _Hamond_ to make it good, that _Simon Magus_
was a person that had peculiar and corporeal converse with the Devil,
and by that league and converse could perform strange and wonderful
things; yet was he but a notorious Impostor, as appeareth by two
reasons. 1. The Text saith, _that he gave out that himself was some
great one_, that is, that he had great skill, and was able to perform
wonderful things. This sheweth his presumption and pretence, the certain
badge of a Deceiver and Cheater. 2. But could do little, except some
petty jugling Tricks of Leger-de-main, confederacy, and the like;
_because he wondred, or was amazed, beholding the Miracles and signs
which were done, and those were, that unclean Spirits, crying with loud
voice, came out of many that were possessed with them: And many taken
with palsies, and that were lame, were healed_. Now if he had been any
great Magician, or could have performed any great things, he could not
have so much wondred at those things that _Philip_ wrought: or if he
could have flown in the air, as _Eusebius_ (or those that have foisted
such incredible lyes into his Writings) pretendeth, then he need not
have been so amazed at the miracles and signs that the Apostles wrought,
nor to have offered to have bought the gift of bestowing the Holy Ghost,
but only because he was a notorious Dissembler and Impostor. And if he
had been in league with the Devil, surely he might have cast forth
Devils by the power of _Beelzebub_ the Prince of Devils: all which do
plainly conclude him to be an absolute Cheater and Impostor. And the
story of _Bel_ and the _Dragon_ (though but an Apocryphal piece, yet
very ancient, and of sufficient credit as to matter of fact) doth
evidently demonstrate, that these sort of people were abominable
Cheaters and Impostors, and were not endowed with any supernatural
power, nor had assistance of any visible Demon, but only the Devil of
deceit and cousenage in their own breasts, and so were, as _Cardan_
saith, _Carnales Dæmones ipsis Dæmonibus callidiores_.

[Sidenote: _Instit. p. 3. p. 45._]

5. And though by the Laws of our own Nation these kind of people were to
be severely punished, as appeareth by the Statute _1 Jac. cap. 12._ yet
had they respect in that Act, not only to the punishment in respect of
what these persons could or did do, but also in regard of their being
Impostors and Deceivers of the people; for so the Lord Chief Justice Sir
_Edward Cook_, the best Expositor of Law that hath written in our
Language, doth expound it in these words. The mischiefs before this part
of this Act were: “_That divers Impostors, men and women, would take
upon them to tell or do these fine things here specified, in great
deceit of the people, and cheating and cousening them of their money or
other goods: therefore was this part of the Act made, wherein these
words [take upon him or them] are very remarkable. For if they take upon
them, &c. though in truth they do it not, yet are they in danger of this
first branch._”

6. And whereas in the objection Mr. _Glanvil_ mentioneth converse with
Devils, if he mean mental, internal, and spiritual converse, such as
Murtherers, Adulterers, Thieves, Robbers, and all wicked persons have
with Satan, we grant it; for so had the Jews and the High Priests in
conspiring and acting to put our blessed Saviour to death: _it was their
hour, and the power of darkness_. But if he mean a visible and corporeal
converse, then we plainly affirm that there is not, nor can be any such,
whereby any such strange things (as Witchmongers fondly and falsely
believe) can be performed or effected. Therefore by way of conclusion in
this particular, we grant that there are many sorts of such kind of
Witches, as for gain and vain-glory do take upon them to declare hidden
and occult things, to divine of things that are to come, and to do many
wonderful matters, but that they are but Cheaters, Deceivers, and
Couseners.

2. And as there are a numerous crew of active Witches, whose existence
we freely acknowledge; so there are another sort, that are under a
passive delusion, and know not, or at least do not observe or
understand, that they are deluded or imposed upon. These are those that
confidently believe that they see, do, and suffer many strange, odd, and
wonderful things, which have indeed no existence at all in them, but
only in their depraved fancies, and are meerly _melancholiæ figmenta_.
And yet the confessions of these, though absurd, idle, foolish, false,
and impossible, are without all ground and reason by the common
Witchmongers taken to be truths, and falsely ascribed unto Demons, and
that they are sufficient grounds to proceed upon to condemn the
Confessors to death, when all is but passive delusion, intrinsecally
wrought in the depraved imaginative faculty by these three ways or
means.

1. One of the Causes that produceth this depraved and passive delusion,
is evil education; they being bred up in ignorance, either of God, the
Scriptures, or the true grounds of Christian Religion, nay not being
taught the common Rules of Morality, or of other humane Literature; but
only imbibing and sucking in, with their mothers and nurses milk, the
common gross and erroneous opinions that the blockish vulgar people do
hold, who are all generally inchanted and bewitched with the belief of
the strange things related of Devils, Apparitions, Fayries, Hobgoblins,
Ghosts, Spirits, and the like: so that thereby a most deep impression of
the verity of the most gross and impossible things is instamped in their
fancies, hardly ever after in their whole life time to be obliterated or
washt out: so prevalent a thing is Custom and Institution from young
years, though the things thus received, and pertinaciously believed, and
adhered unto, are most abominable falsities and impossibilities, having
no other existence but in the brains and phantasies of old, ignorant,
and doting persons, and are meerly _muliercularum & nutricum
terriculamenta & figmenta_, and therefore did _Seneca_ say: _Gravissimum
est consuetudinis imperium_. And that this is one main cause of this
delusion, is manifest from all the best Historians, that where the light
of the Gospel hath least appeared, and where there is the greatest
brutish ignorance and heathenish Barbarism, there the greatest store of
these deluded Witches or Melancholists are to be found, as in the North
of _Scotland_, _Norway_, _Lapland_, and the like, as may be seen at
large in _Saxo Grammaticus_, _Olaus Magnus_, _Hector Boetius_, and the
like.

[Sidenote: _Schenck. observ. medic._ _lib._ 1. _pag._ 129.]

2. But when an atrabilarious Temperament, or a melancholick Complexion
and Constitution doth happen to those people bred in such ignorance, and
that have suckt in all the fond opinions that Custom and Tradition could
teach them, then what thing can be imagined that is strange, wonderful,
or incredible, but these people do pertinaciously believe it, and as
confidently relate it to others? nay even things that are absolutely
impossible, as that they are really changed into Wolves, Hares, Dogs,
Cats, Squirrels, and the like; and that they flye in the Air, are
present at great Feasts and Meetings, and do strange and incredible
things, when all these are but the meer effects of the imaginative
function depraved by the fumes of the melancholick humor, as we might
shew from the Writings of the most grave and learned Physicians; but we
shall content our selves with some few select ones. 1. That distemper
which Physicians call _Lycanthropia_, is according to the judgment of
_Aetius_ and _Paulus_, but a certain species of Melancholy, and yet they
really think and believe themselves to be Wolves, and imitate their
actions: of which _Johannes Fincelius_ in his second Book _de Mirac._
giveth us a relation to this purpose. “That at _Padua_ in the year 1541.
a certain Husband-man did seem to himself a Wolf, and did leap upon many
in the fields, and did kill them. And that at last he was taken not
without much difficulty, and did confidently affirm that he was a true
Wolf, only that the difference was in the skin turned in with the hairs.
And therefore that certain, having put off all humanity, and being truly
truculent and voracious, did smite and cut off his legs and arms,
thereby to try the truth of the matter; but the innocency of the man
being known, they commit him to the Chirurgions to be cured, but that he
dyed not many days after.” Which instance is sufficient to overthrow the
vain opinion of those men that believe that a man or woman may be really
transformed or transubstantiated into a Wolf, Dog, Cat, Squirrel, or the
like, without the operation of an omnipotent power, as in _Lots_ Wife
becoming a Pillar of Salt; though St. _Augustine_ was so weak as to seem
to believe the reality of these transformations: of which we shall have
occasion to speak more largely hereafter.

[Sidenote: _Observat. medic._ _lib._ 1. _cap._ 18. _pag._ 38.]

2. Another story we shall give from the Authority of that learned
Physician _Nicolaus Tulpius_ of _Amsterdam_ to this effect. A certain
famous Painter was for a long time infected with black Choler, and did
falsely imagine that all the bones of his body were as soft and
flexible, that they might be drawn and bended like soft wax. Which
opinion being deeply imprinted in his mind, he kept himself in bed the
whole Winter, fearing that if he should rise, they would not bear his
weight, but would shrink together by reason of their softness. That
_Tulpius_ did not contradict him in that fancy, but said that it was a
distemper that Physicians were not ignorant of, but had been long before
noted by _Fernelius_, that the bones like wax might be softned and
indurated, and that it might be easily cured, if he would be obedient:
and that within three days he would make the bones firm and stable, and
that within six days he would restore him to the power of walking. By
which promises it was hard to declare, how much hope of recovering
health it had raised up in him, and how obedient it made him. So that
with Medicines proper to purge the atrabilarious humour within the time
appointed, he was at the three days end suffered to stand upon his feet,
and upon the sixth day had leave given to walk abroad: and so found
himself perfectly sound afterwards; but did not perceive the deceit in
his phantasie, that had made him lye a whole Winter in bed, though he
was no stupid, but an ingenious person in his Art, and scarce second to
any.

[Sidenote: _Cent._ 1. _Hist._ 79. _pag._ 117.]

[Sidenote: _Vt supr. Histor._ 85. _pag._ 125.]

3. _Thomas Bartholinus_ the famous Anatomist, and Physician to
_Frederick_ the Third King of _Denmark_, tells us these things: “That it
is the property of melancholy persons to fear things not to be feared,
and to feign things _quæ nec picta usquam sunt, nec scripta_. A
_Plebeian_ (he saith) with them abounding with melancholy blood did
imagine that his Nose was grown to that greatness, that he durst not go
abroad, for fear it should be hurt or justled upon by those he met. And
that a famous Poet at _Amsterdam_ did believe that his Buttocks were of
glass, and feared their breaking, if he should sit down. Another Old man
of prime Dignity did suspect that he had swallowed a nail, which being
lost, he could no where find, and thought himself much tortured by its
being fixed in him. But was restored to his health, by having a Vomit
given, and the Physician conveying a nail into the matter that he cast
up. And that a certain man in _England_ would not make water, for fear
that all the blood in his body should have passed forth by that passage,
and therefore straitly tyed the yard with a thred for some days, which
swelling he was not far from death, but that his Brother by force untyed
it.” The Books of Physicians are very full with such relations, and we
in our Practice have met with divers as strange as these, and cured
them. Also he tells us this: “A certain Student of a melancholick
Constitution, distracted with grief for the death of a Sister, and
wearied with lucubrations, did complain to (_Bartholinus_) of the Devil
haunting of him: and did affirm that he felt the evil Spirit enter by
his fundament with wind, and so did creep up his body until it possessed
the head, lest he might attend his Prayers and Meditations with his
accustomed devotion, and that it did descend and go forth the same way,
when he bent himself to Prayers, and reading of Sacred Books. Before
these things he used to be filled with unheard of joy from his assiduous
Prayers and watching, that also he had heard a celestial kind of Musick,
and therefore despising all mortal things, he had distributed all things
to the poor; but that now piety waxing cold by too much appetite after
meat, and his brain troubled with that wind, that he had heard a voice
of one in his brain upbraiding him with Blasphemy, and that he felt
hands beating, and a stink passing before his nose. By all which
_Bartholinus_ guessed, that it was Hypochondriacal Melancholy, and by
good Counsel, proper Physick, merry Company, and rightly ordering of
him, he was perfectly cured.”

[Sidenote: _Histor. medic. mirab._ _l._ 2. _c._ 1. _p._ 33.]

4. To these we will only add this that is related by _Marcellus
Donatus_, Physician to the Duke of _Mantua_ and _Montferrat_, to this
purpose. “That he knew a Noble Countess of their City, that did most
earnestly affirm, that she was made sick by the Witchery and Incantation
of a certain ill-minded Woman; which was apprehended by a learned
Physician to be, notwithstanding her fancy, nothing else but
Hypochondriacal Melancholy, which he cured by giving her proper
Medicaments to purge that humour, and ordering her Waiting-maid to put
into the matter she voided Nails, Feathers, and Needles; which when with
a glad countenance she had shewed to her Mistress, she presently cryed
out that she had not been deceived, when she had referred the cause of
her disease to Witchcraft, and afterwards did daily recover more and
more.”

[Sidenote: Relat. of _Lancash._ Witches.]

3. And as ignorance and irreligion meeting with a melancholick
Constitution, doth frame many persons to strange fancies both of fear
and credulity: so when to these is added the teachings of those that are
themselves under a most strong passive delusion, then of all others
these become most strongly confident that they can perform admirable
things. As when a person hath by education suckt in all the grossest
fables and lyes of the power of Witches and familiar Devils, and therein
becometh extremely confident, heightned with the fumes of black Choler,
and so thinks, meditates, and dreameth of Devils, Spirits, and all the
strange stories that have been related of them, and becometh maliciously
stirred up against some Neighbour or other: And so in that malicious and
revengeful mind seeketh unto, and inquireth for some famed and notorious
Witch, of whom they believe they may learn such craft and cunning, that
thereby they may be able to kill or destroy the persons or goods of
those that they suppose have done them injuries. Then meeting with some
that are strongly deluded, and confidently perswaded, that they have the
company and assistance of a familiar Spirit, by whose help they believe
they can do (almost) any thing, especially in destroying men or cattel,
they are presently instructed what vain and abominable Ceremonies,
Observances, Unguents, Charms, making of Pictures, and a thousand such
fond, odd fopperies they are to use, by which they believe they can do
strange Feats. And from this do proceed their bold and confident
confessions of lyes and impossibilities, that notwithstanding have
abused so many to take them for certain truths: so that according to the
Proverb, _Popery and Witchcraft go by Tradition_: and we shall find none
of these deluded Witches (if they must be so called) but they have been
taught by others, that thought themselves to be such also. And this is a
truth, if we may trust the confession of _Alizon Denice_ at the Bar at
_Lancaster_, who saith thus: “That about two years agone her Grandmother
called _Elizabeth Sotheres, alias Dembdike_, did (sundry times in going
or walking together, as they went begging) perswade and advise this
Examinate to let a Devil or a Familiar appear to her, and that she this
Examinate would let him suck at some part of her, and she might have and
do what she would.”

But besides these two sorts of Witches, whose Existence we deny not,
there is an acceptation of the word _Witch_ in another sense, the
Existence of which I absolutely deny, and that is this according to Mr.
_Perkins_. “A Witch is a Magician, who either by open or secret League
wittingly and willingly consenteth to use the aid and assistance of the
Devil in the working of Wonders.”

But the full Description and Notion that the common Witchmongers give a
Witch is this. “That a Witch is such a person to whom the Devil doth
appear in some visible shape, with whom the Witch maketh a League or
Covenant, sometimes by Bond signed with the Witches blood, and that
thereby he doth after suck upon some part of their bodies, and that they
have carnal Copulation together, and that by virtue of that League the
Witch can be changed into an Hare, Dog, Cat, Wolf, or such like
Creatures; that they can flye in the air, raise storms and tempests,
kill men or cattel, and such like wonders.” This notion of a Witch may
be gathered from the Writings of these persons, _Delrio_ the Jesuit,
_Bodinus_, _Jacobus Springerus_, _Johannes Niderus_, _Bartholomeus
Spineus_, _Paulus Grillandus_, _Lambertus Danæus_, _Hemmingius_,
_Erastus_, _Sennertus_, and many others. As also from the Writings of
our own Country-men, Mr. _Perkins_, Mr. _Bernard_ of _Balcombe_, the
Author of the Book called Demonology, Mr. _Gaule_, Mr. _Giffard_, and
divers others, who have from one to another lickt up the Vomit of the
first Broacher of this vain and false opinion, and without due
consideration have laboured to obtrude it upon others. Yet was it in a
manner rejected by the most of the Learned, who had duly weighed the
matter, and read the strong and convincing arguments of _Wierus_,
_Tandlerus_, _Nymannus_, _Biermannus_, _Gutierrius_, Mr. _Scot_, and the
like, until of late years Dr. _Casaubon_ and Mr. _Glanvil_ have taken up
Weapons to defend these false, absurd, impossible, impious, and bloody
opinions withal, against whose arguments we now principally direct our
Pen, and after the answering of their groundless and unjust scandals, we
shall labour to overthrow their chief Bulwarks and Fortifications.




                               CHAP. III.

  _The denying of such a Witch as is last described in the foregoing
    Chapter, doth not infer the denying of Angels or Spirits.
    Apparitions no warrantable ground for a Christian to believe the
    Existence of Angels or Devils by, but the Word of God._


[Sidenote: Of Credulity and Incredulity, pag. 7.]

[Sidenote: Preface.]

Having declared in what sense and acceptation we allow of Witches, and
in what notion we deny them, lest we be misunderstood we shall add thus
much: That we do not (as the Schools speak) deny the existence of
Witches _absolutè & simpliciter, sed secundùm quid_, and that they do
not exist _tali modo_, that is, they do not make a visible Contract with
the Devil, he doth not suck upon their bodies, they have not carnal
Copulation with him, and the like recited before, and in these respects,
and not otherwise, did _Wierus_, _Gutierrius_ and Mr. _Scot_ deny
Witches, that is, that neither they nor their supposed Familiars could
perform such things as are ascribed unto them. And that Dr. _Casaubon_
and Mr. _Glanvil_ should charge those that hold this opinion with
Atheism or Sadducism, is to me very strange, having no ground,
connexion, or rational consequence so to do: yet doth Dr. _Casaubon_
affirm it in these words: “Now one prime foundation (saith he) of
Atheism, as by many ancient and late is observed, being the not
believing the existence of spiritual Essences, whether good or bad,
separate, or united, subordinate to God, as to the supreme and original
Cause of all; and by consequent the denying of supernatural operations:
I have, I confess, applied my self, by my examples, which in this case
do more than any reasoning, and (the Authority of the holy Scriptures
laid aside) are almost the only convincing proof.” And Mr. _Glanvil_ is
so confident (I might justly say impudent) that he styled his Book, _A
Blow at modern Sadducism_, which, I confess, is so weak a blow, and so
blindly levell’d, and so improperly directed, that I am sure it will
kill or hurt no body: and tells us this boldly and roundly. “And those
that dare not bluntly say, _There is no God_, content themselves, (for a
fair step and introduction) to deny there are Spirits or Witches. Which
sort of Infidels, though they are not ordinary among the meer Vulgar,
yet are they numerous in a little higher rank of understandings. And
those that know any thing of the World, know that most of the looser
Gentry, and the small Pretenders to Philosophy and Wit, are generally
deriders of the belief of Witches and Apparitions.” And the whole design
of his Book is to prove those men to be guilty of Sadducism, that deny
the existence of Witches understood in his sense, and this we oppose,
and the state of the question we lye down thus.

That the denying the existence of Angels or Spirits; or the
Resurrection, doth not infer the denying of the Being of God; nor the
denying of the existence of Witches (in the sense before laid down)
infer the denying of Angels or Spirits; and that they do unjustly charge
the Authors of this opinion with Sadducism, we shall prove with
irrefragable Arguments.

[Sidenote: _Argum. 1._]

1. There can be no right deduction made, nor no right consequence drawn,
where there is no dependency in causality, nor no connexion of
dependency. For as in the Relative and Correlative, the denying of the
one necessarily destroys the other, yet _fundamentum Relationis non
destruitur_; so a father without a child, as a father, doth neither
exist nor is known, and yet the foundation of those two terms, of
Paternity and Childship, which is Man, doth remain. So he that denieth
Creation, doth destroy the Relative, which is Creator; yet the
foundation, which is God, doth remain: and the denying of the Creation,
doth not infer the necessary conclusion of denying the Being of a God,
because there might be a God, though there were no Creation, because God
is supposed to be, both in respect of causality and duration, before
Creation. So what relation can Mr. _Glanvil_ feign betwixt the Being of
God and the Being of Angels or Spirits? For they both belong to the
Predicament of Substance, and not that of Relation; and there is less
relation betwixt the Being of a Witch and the Being of Spirits: so that
the denying of the one doth not infer the denying of the other. And
though there were relation (which Mr. _Glanvil_ cannot shew) the
foundation of that Relation (which is so necessary, that Relatives
cannot subsist without it) might remain, though the Relatives were taken
away: and therefore the denying of the existence of Angels or Spirits,
doth not infer the denying of the Being of God; and therefore the
Authors of this opinion are wrongfully and falsely charged with Atheism:
and the denying of the existence of a Witch (in the sense specified)
doth not infer the denying of the Being of Spirits; and therefore
_Scot_, _Osburne_, and the like, are falsely and wrongfully charged with
Sadducism.

[Sidenote: _Argum. 2._]

[Sidenote: Mat. 22. 23. Act. 23. 8.]

2. Though it be a true Maxime, that _de posse ad esse non valet
argumentum_; yet on the contrary, the possibility of that can never be
rationally denied, that hath once been in _esse_. But it is apparent,
that the Sadducees denied the Resurrection, and that there were either
Angels or Spirits, that is, they denied that Angels or Spirits, whether
good or bad, did separately exist, and that they were nothing but the
good or bad motions in mens minds: yet these men were no Atheists; for
though they denied the Resurrection, and held that there were no Angels
or Spirits, yet they held and believed there was a God, and did allow
of, and believed the five Books of _Moses_, else would not our Saviour
have used an argument, whose only strength was drawn from a sentence in
the third Chapter of _Exodus_, the sixth verse. So that even the denying
of the Existence of Angels and Spirits, doth not infer the denying of a
God; much less doth the denying the Existence of a Witch, infer the
denial of the Being of Angels and Spirits; and therefore the charge of
Atheism and Sadducism is false, injurious, and scandalous.

[Sidenote: _Argum. 3._]

3. Those things that in their Beings have no dependence one upon
another, the denying of the one doth not takeaway or deny the being of
the other; but where the being doth meerly exist in dependency upon
another superior Cause, there take away or deny the being of the first
Cause, and thereby you take away and deny the being of all the rest that
depends upon it. So he that denies the Being of a God, doth necessarily
deny the Being of Angels or Spirits; but not on the contrary. For he
that denieth the Existence of Angels and Spirits, doth not therefore
necessarily take away or deny the Being of a God, because the Being of a
God is independent of either Angel or Spirit, and doth exist solely by
it self. And therefore if _Wierus_ or _Scot_ had denied the Existence of
Angels and Spirits (which they did not) yet it would not have inferred
that they were Atheists; and therefore are falsely accused by Dr.
_Casaubon_ and Mr. _Glanvil_. And though they should have denied the
Existence of Witches (which they did not _simpliciter, sed tali modo_)
yet it would not have inferred, that they were guilty of Sadducism,
because Spirits or Demons have their Existence without any dependence of
the being of Witches; and therefore it is but a poor _fallacia
consequentiæ_ to say, he that denies a Witch, denies a Demon or Spirit.

[Sidenote: _Argum. 4._]

4. The denying of the Existence of Spirits, doth not infer the denying
of the Being of a God, because in the priority of duration God was when
Spirits were not, for they are not immortal _à parte anté_. So likewise
the denying of the Existence of Witches, doth not infer the denial of
the Being of Spirits, for in the priority of duration Spirits were
existent before Witches; for _Adam_ and _Eve_ could not be ignorant that
there were Spirits, both good and bad, and yet then there were no
Witches. So that a Spirit having, in respect of duration, a Being before
that a Witch can have any; the denying the Existence of the latter, doth
not infer the denying of the Being of the former, but is meerly
inconsequent, agreeable to no Rules of Logick, except that of
Logger-head Colledge.

[Sidenote: _Argum. 5._]

5. Many properties or proper adjuncts may be ascribed unto a substance,
the denying of which adjuncts, doth not infer the denying of the being
of the substance. So that to deny that a Horse hath fins like a fish, or
wings like a bird, doth not infer the denying of the being of a Horse.
Therefore it is injurious and scandalous in Dr. _Casaubon_ and Mr.
_Glanvil_, to charge Dr. _Wierus_ and Mr. _Scot_ with Atheism and
Sadducism, when indeed (as we shall prove hereafter) their own Tenents
tend to blasphemy, impiety, vanity, and uncharitableness.

Another thing that we oppose is, that Apparitions are no warrantable
ground for a Christian to believe the Existence of Angels and Spirits
by, but the Word of God, which these cogent reasons do sufficiently
prove.

[Sidenote: _Argum. 1._]

1. For to say that the Apparitions of Spirits, good or bad, do prove
their Existence, is but _petitio principii_, a begging of the question,
that first is in doubt, and ought to be proved. For how come we to be
assured, that the Apparitions that are made, and really by
unquestionable Witnesses attested for truth (not to speak of melancholy
Fancies, and Fables, Knacks of Knavery and Imposture, and other ignorant
and gross mistakes, which are often believed to be Apparitions, when
they are no such matter) that they are made by good or bad Spirits? for
that is the thing in doubt, and so is but a circular way of arguing by
way of begging the question, or proving _ignotum per ignotius_; for
Apparitions do not prove the Being of Spirits, except it be first
proved, that those Apparitions be made or caused by Spirits.

[Sidenote: _Argum. 2._]

2. There are many Apparitions that are produced by natural and
artificial Causes, and need not be referred to supernatural ones, as are
all those _Idola_, Images, or Species that we see in Glasses, which
cannot be denied to be Apparitions, and yet arise from natural Causes.
So the Apparition of Comets, new Stars, and many other sort of strange
Meteors, as sometimes three Suns, the Rain-bow, _Halones_, and the like,
that have natural Causes to produce them, and are no proof of the Being
of Spirits. Nay as the best and most credible Historians have left upon
Record, and hath been known to be a certain verity in divers parts of
these three Kingdoms, within the space of these forty years, strange and
various Sights have been seen in the Air, both of Men, and Horses, and
Armies fighting one with another; and yet were these no proof of the
Existence of Spirits, because they may (and doubtlesly do) proceed from
other causes, and not from the operation or efficiency of Angels or
Spirits, either good or bad.

[Sidenote: _Argum. 3._]

[Sidenote: _Jo. Drusii Præterit. l. 7. p. 289._]

[Sidenote: _De Subtil._ _l._ 19. _p._ 1202, 1203.]

[Sidenote: _De Nymph._ _lib. pag._ 389.]

[Sidenote: The invisible World, sect. 6. pag. 303.]

3. It is not certainly known what diversity of Creatures there may be
that are _mediæ naturæ_ betwixt Angels and Men, that may sometimes
appear, and then vanish: so that if it be granted, that there be
Apparitions really and truly, yet it will not necessarily follow, that
these are caused by good or bad Angels, because they may be effected by
Creatures of another and middle Nature; and so Apparitions no certain
ground for the believing of the Existence of Angels or Spirits. For the
most learned _Drusius_ gives us this account from one of the
Commentators upon the Book _Aboth_. “_Debet homo intelligere ac scire à
terra usq; ad firmamentum, quod Rakia, id est, Expansum appellant, omnia
plena esse turmis & præfectis, & infrà plurimas esse creaturas lædentes
& accusantes, omnésq; stare ac volare in aëre, neq; à terra usq; ad
firmamentum locum esse vacuum: sed omnia plena esse præpositis, quorum
alii ad pacem, alii ad bellum, alii ad bonum, alii ad malum; ad vitam &
ad mortem incitant. Ob id compositum fuit canticum occursuum, quod
incipit, Sedet in occulto Supremus._” And if this be a truth, here are
orders and numbers enough of several sorts to make Apparitions, and yet
be neither the good or bad Angels. And if there may any credit be given
to the relation that _Cardan_ gives of his Father _Facius Cardanus_,
which he had from his own mouth, and also had left it in writing; then
“there are mortal Demons, that are born and do die as men do, that can
appear and disappear, and are of such most tenuious bodies, that they
can afford us neither help nor, hurt, excepting terrors, and spectres,
and knowledge”. And if there may be credit given to _Plutarch_ (so
highly magnified by Dr. _Casaubon_) the God _Pan_ of the Heathens must
have been one of these mortal Demons, because he tells us upon the
credit of _Epotherses_ (a Tale of hear-say) “That _Thamus_ was by a
voice thrice calling upon him, commanded that when he came to _Palodes_,
he should tell them, that the great God _Pan_ was dead”. And that there
are such mortal Demons, is strongly asserted by _Paracelsus_, and by him
called _Nymphæ_, _Sylphi_, _Pygmæi_, and _Salamandræ_, and that they are
not of _Adams_ Generation, and that they have wonderful power and skill.
And to this opinion do the Schools both of the ancient and later
Academicks wholly incline, and seems to be favoured both by Dr. _Moor_
and Mr. _Glanvil_ himself; and if there be any such matters, doubtless
from thence did arise all the strange stories and gests that former
Generations have told and believed concerning the Apparition of these
kind of Creatures, which the common people call _Fayries_: of which the
Reverend and Learned person Bishop _Hall_ giveth us this touch: “The
times are not past the ken of our memory, since the frequent (and in
some part true) reports of those familiar Devils, Fayries, and Goblins,
wherewith many places were commonly haunted; the rarity whereof in these
latter times, is sufficient to descry the difference betwixt the state
of ignorant Superstition, and the clear light of the Gospel.” And
whosoever shall seriously read and consider that little Piece that was
printed some few years since, though written long ago, and by some (that
pretend to no small share of Learning) cryed up exceedingly for a most
convincing Relation, to prove the Existence of Spirits, called, _The
Devil of Mascon_, may easily gather, that if the thing were truly
related, as to the matter of fact, that it must needs be some Creature
of a middle Nature, and no evil Spirit, both because it was such a
sportful and mannerly Creature, that it would leave them, and not
disturb them at their devotions; as also (as far as I remember, for I
have not the Book by me) because it denied that it was a Devil, and
professed that it hoped to be saved by Christ.

[Sidenote: _Argum. 4._]

[Sidenote: Joh. 15. 15.]

[Sidenote: Act. 20. 27.]

[Sidenote: 2 Tim. 3. 15, 16, 17.]

[Sidenote: Eph. 6. 11, 12, 13.]

[Sidenote: 2 Cor. 2. 11.]

[Sidenote: 2 Pet. 1. 19.]

[Sidenote: Luk. 16. 29, 30, 31.]

[Sidenote: _Sup. Gen. ad lit._ _l._ 2.]

[Sidenote: Isa. 8. 19, 20.]

4. That the Scriptures contain in them all things necessary to
Salvation, is so clear a truth, that none but those that are wilfully
blind can deny it; for Christ taught his Disciples _all things that he
had learned of the Father_, and the Father sending him to be the Saviour
of the World, and to preach the Gospel of eternal Salvation, was not
defective in declaring all things that were necessary to accomplish the
work and end, for which he was sent forth of the Father. And the
glorious Apostle St. _Paul_ tells the Disciples and Brethren, _That he
had not shunned to declare unto them all the counsel of God_, which must
of necessity be abundantly sufficient for their Salvations. And he
telleth _Timothy_, _That he had known the Scriptures from a child, which
were able to make him wise unto salvation. All Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: That the man of God may be
perfect, throughly furnished unto all good works._ Nay the Woman of
_Samaria_ had so much knowledge and faith, that she believed _that when
the Messias was come, he would tell them all things_. Now to the
obtaining of Salvation, there is nothing more necessary than to know
what enemies men have to fight against in their Christian Warfare, which
the Apostle tells in these words: _For we wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world, against Spiritual wickedness in high places:
Wherefore they are to take unto them the whole armor of God_, πανοπλίαν
τοῦ Θεοῦ, _that they may be able to stand against the wiles of the
Devil_, μεθοδείας τοῦ διαβόλου: and that made the Apostle say in another
place, _We are not ignorant of his devices or crafts_, νοήματα. Now the
Scriptures being able to make us wise to Salvation, it hath sufficiently
declared the natures, powers, knowledge, and offices of both the good
and bad Angels, and is a sure word of Prophecy, unto which it is good to
take heed, and not unto old wives fables of Apparitions and Goblins,
such as Mr. _Glanvil_ would perswade us that they are tydings of another
World, when we are taught by unerring testimony of Truth, _That those
that have Moses and the Prophets, and do not hear them, neither will
they be perswaded, though one rose from the dead_. And therefore we must
be bold to tell Mr. _Glanvil_, that the Sacred Scriptures do with
infallible certitude teach us, that both good and bad Spirits have most
certainly an Existence, and therefore we need none of his feigned nor
forged stories of Apparitions; which if they were certainly known to be
true and real, by undeceivable matters of fact, yet he that doth not
believe what is written of the Being of Spirits by _Moses_ and the
Prophets, will not believe Apparitions, no not of a man, if he came from
the dead. And therefore I will conclude with that precious and pithy
Sentence of St. _Austin_, who saith: _Major est hujus Scripturæ
authoritas, quàm omnis humani ingenii perspicacitas_. And believe not
them that say, If you would know the power of Devils and Witches, go to
the Writings of Dr. _Casaubon_, Mr. _Glanvil_, and to the rest of the
Demonographers and Witchmongers, that amass and heap together all the
lying, vain improbable, and impossible stories that can be scraped forth
of any Author, ancient, middle, or modern, when we are commanded to go
_to the Law and to the Testimony, if they speak not according to this
word, it is because there is no truth in them_. And so I shall shut up
this Chapter, wherein (I suppose) I have sufficiently proved, that the
denying of such a Witch as I have described, doth not infer the denial
of the Being of Angels or Spirits, and that Apparitions are no
sufficient grounds for Christians to believe the Existence of Angels and
Spirits by, but the Word of God; which was the thing undertaken to be
proved.




                               CHAP. IV.

  _That the Scriptures and sound Reason are the true and proper Mediums
    to prove the Actions attributed unto Witches by, and not other
    improper ways that many Authors have used. And of the Requisites
    necessary truly to prove a matter of Fact by._


As we have in the former Chapter proved, that Apparitions (though true)
are no sufficient warrant to ground our belief upon, for the Existence
of Angels or Spirits, but the Word of God: so here we shall endeavour
clearly to manifest, that the Sacred Scriptures are the only Medium,
joyned with sound Reason, of deciding this point of the power and
operation of Demons and Witches, and not other improper Mediums brought
in by divers Authors, and first we shall answer the Objection of Mr.
_Glanvil_, that runs thus.

[Sidenote: _Object. 1._]

[Sidenote: _Pag._ 96, 97.]

“That though the New Testament had mentioned nothing of this matter, yet
its silence in such cases is not argumentative. He said nothing of those
large unknown Tracts of _America_, nor gave he any intimations of as
much as the existence of that numerous people; much less did he leave
instructions about their Conversion. He gives no account of the affairs
and state of the other World, but only that general one of the happiness
of some, and the misery of others. He made no discovery of the
_Magnalia_ of Art or Nature, no not of those whereby the propagation of
the Gospel might have been much advanced, _viz._ the Mystery of Printing
and the Magnet, and yet no one useth his silence in these instances as
an argument against the being of things, which are evident objects of
sense.” To which we answer.

[Sidenote: _Respons._]

1. He falleth into a common mistake in making the Proposition universal,
and _dolus versatur in universalibus_, when it ought but to be
particular: so for him to say, that no silence of Scripture is
argumentative, is too universal; for its silence in point of Geography,
as in describing _America_, and the people thereof, nor in discovering
the _Magnalia Naturæ & Artis_ is not argumentative; and we do not say,
that all silence of Scripture is argumentative, but yet we affirm that
some silence of Scripture is argumentative. So we cannot universally
say, that nothing hath a being but what is mentioned in Scripture; but
we may very well affirm, that some things have no being, or truth of
existence, because not declared in Scripture.

[Sidenote: _Lib._ 1. _c._ 1.]

2. The Scriptures were not written to teach Natural Philosophy, Arts or
Sciences, humane Policy, or the like; but were given, _that the man of
God might be perfect, furnished for every good work_: and it is by them
that we have the doctrine of eternal Salvation revealed unto us, and we
positively affirm the sufficiency of the Scriptures unto Salvation,
which thing no Orthodox Divine (we suppose) will deny, and _Bellarmine_
himself did confess in these words: _Prophetici & Apostolici libri sunt
verum verbum Dei, ac stabilis regula fidei_. And if it be a certain Rule
of Faith, and the true Word of God, then whatsoever it is silent of, we
ought not to believe, and so its silence is argumentative in that point.
The Scriptures are utterly silent concerning Purgatory, and therefore it
is a good argument to affirm there is no such place as Purgatory,
because the Word of God is silent as concerning it; but if it had been
necessary to have been believed, then there would have been mention made
of it.

3. And as the Scriptures are sufficient in matters of Faith, and _circa
credenda_, and what they are silent in, are not to be received as
Articles of our Faith, but to be rejected, as having no truth of
Existence: So likewise what Worship God requireth of his people, is
fully revealed in his Word, and therefore I am to reject the worshipping
of _Mahomet_ with the Turks, or Images, and praying to Saints with the
Papists, because I have neither precept nor president in the Word, but
it is silent in such matters; nay tells us, _That he is the Lord our
God, and him only we ought to serve_.

[Sidenote: _Pag._ 87, 88. 23.]

[Sidenote: _Origin. Sacr._ _l._ 3. _c._ 6. _p._ 608.]

[Sidenote: Invisib. World, p. 112.]

[Sidenote: Joh. 17. 24.]

[Sidenote: Serm. c. 7.]

[Sidenote: Wisd. 3. 1.]

[Sidenote: Luk. 23. 43.]

[Sidenote: _Concio secunda de Lazaro._]

[Sidenote: Luk. 16. 22, 23.]

[Sidenote: 2 Sam. 12. 23.]

[Sidenote: Job 7. 9, 10.]

[Sidenote: _Idem._ 10. 20, 21.]

[Sidenote: _Bellarm. Enervat._ _tom._ 2. _l._ 5. _p._ 204.]

[Sidenote: _Homil._ _sect._ 16. _pag._ 484.]

4. Though Mr. _Glanvil_ say, that God hath given no account of the state
of the other World, but only that general one of the happiness of some,
and the misery of others; yet Am I to believe as Mr. _Glanvil_ somewhere
in his Book affirmeth, that _Samuels_ Soul was raised up by the Woman at
_Endor_, and that those that he feigneth to make Leagues and Contracts
with Witches, are the Souls of such as had been Witches when they lived,
and asketh, Who saith that happy Souls were never imployed in any
ministeries here below? Or am I to believe that both the Souls of the
godly and wicked, do rove up and down here upon earth, and make
Apparitions, because the Popish Teachers do hold it to be so? I hope
not, and therefore I shall in part give an answer here to some of these,
and handle that of the Woman of _Endor_ in another place. 1. The Word of
God doth particularly teach us the state and condition of the Souls
after death, that they shall be like the Angels in Heaven; and all other
things necessary to move and draw us to believe the immortal Existence
of Souls, as that most able and learned Divine Dr. _Stillingfleet_ hath
asserted in these words: “The Scriptures give the most faithful
representation of the state and condition of the Soul of Man. The World
(he saith) was almost lost in Disputes concerning the Nature, Condition,
and Immortality of the Soul, before divine Revelation was made known to
Mankind by the Gospel of Christ; _but life and immortality was brought
to light by the Gospel_, and the future state of the soul of man not
discovered in an uncertain Platonical way, but with the greatest light
and evidence from that God who hath the supreme disposal of souls, and
therefore best knows and understands them.” A Sentence truly pious and
orthodoxal. 2. Hath not God in the holy Scriptures amply and plainly
taught us the state of the other World, in describing unto us such a
numerous company of Seraphims and Cherubims, Angels and Archangels, with
their several Orders, Offices, Ministeries, and Imployments? and this is
more than a general account, as may be seen at full in that learned and
godly Piece of Bishop _Halls_, called _The invisible World_. And hath he
not given us a particular account of the very Kingdom of Darkness,
telling us of the Devil and his Angels, and precisely in this
enumeration? _For we wrestle not with flesh and blood, but against
principalities, against powers, against the rulers of the darkness of
this world, against spiritual wickedness in high places._ And this is
more than a general account, and we must needs say, that what he holds
is very derogatory to the wisdom and goodness of God, and the
sufficiency and truth of the Scriptures. 3. Must I believe him that the
souls of the Saints do rove and wander here below? when as Bishop _Hall_
saith, where he is speaking against the opinion of those that hold, that
Souls do sleep until the Day of Judgment: “Indeed who can but wonder
that any Christian can possibly give entertainment to so absurd a
thought, whilst he hears his Saviour say, _Father I will that they also
whom thou hast given me, be with me where I am, and that_ (not in a safe
sleep) _they may behold my glory, which thou hast given me_.” Sure if
the Souls departed be with Christ where he is, and do behold his glory,
then it is a Popish Fable of Mr. _Glanvil_, to feign their coming upon
Messages hither. The saying of St. _Bernard_ is remarkable in this case:
_Advertistis tres esse sanctarum status animarum, primum videlicet in
corpore corruptibili, secundum sine corpore, tertium in corpore jam
glorificato. Primum in militia, secundum in requie, tertium in
beatitudine consummata._ And if the second state of holy Souls be
without a body, and be at peace and rest, then it must necessarily be a
truth, that they do not wander here, nor run upon Errands; _For the
souls of the righteous are in the hands of the Lord, and there shall no
torment touch them_. And our Saviour told the Thief upon the Cross,
_This day thou shalt be with me in Paradise_, that is, as Dr. _Hammond_
giveth the Paraphrase: “Immediately after thy death thou shalt go to a
place of bliss, and there abide with me, a Member of that my Kingdom
which thou askest for.” Now if the souls of the godly, after their
death, be immediately in a place of bliss, and abide with Christ as
Members of his Kingdom, then they do not wander up and down here, as Mr.
_Glanvil_ and the Papists vainly fancy and believe; for as _Chrysostome_
saith upon that place of _Lazarus_ his being carried by Angels into
_Abrahams_ bosome. “What is it then that the Devils say, I am the Soul
of such a Monk? Truly I therefore believe it not, because the Devils say
it, for they deceive their Auditors.” 4. Or must I believe that the
souls of the wicked do wander, and make Apparitions here, because Mr.
_Glanvil_ and the Popish Writers tell me so? I hope not; for the Text
telleth us plainly, that the rich man presently after his death was in
Hell in torments, and could not come hither unto earth again to warn his
brethren, otherwise he would not have prayed _Abraham_ to have sent
_Lazarus_. And whether it be taken for a real History of things done, or
but a Parable, yet the spiritual meaning of our Saviour must be
infallibly true, that immediately after death the souls of the godly are
by Angels carried into _Abrahams_ bosome, and the wicked go down into
Hell, from whence there is no redemption; and therefore do not wander up
and down here, nor make any Apparitions: for I imagine that the
authority of holy King _David_, a Prophet and a man after Gods own
heart, is to be preferred before the authority of a thousand Popish
Writers, and he tells us, when the child was dead: _But now he is dead,
wherefore should I fast? can I bring him back again? I shall go to him,
but he shall not return to me._ And _Job_ tells us: _As the cloud is
consumed, and vanisheth away: so he that goeth down to the grave, shall
come up no more, he shall return no more to his house, neither shall his
place know him any more_. And therefore it was a vain argument of
_Bellarmine_ when he said: “_Apparitiones animarum ex Purgatorio
venientium idem testantur_.” To which the Protestants answer: “But who
shall bear witness of these Apparitions, that they were not either
feigned fables, or Satanical illusions? They were men, and might be
deceived, even the best of them, with whom doth rest the faith of these
Narrations.” 5. And whereas he audaciously asketh, “Who saith that happy
Souls were never imployed in any Ministeries here below?” I shall tell
him who they are that say, that happy Souls departed are never imployed
here in any Ministeries; and they are all the learned Divines of the
Reformed Churches, and all those that were true Sons of the Doctrine of
the Church of _England_, such as were Bishop _Jewel_, Bishop _Hall_, Dr.
_Willet_, Dr. _Whitaker_, Mr. _Perkins_, and many more such, the
authority and reputation of the least of which is far above the simple
question of Mr. _Glanvil_. And therefore saith the latter Confession of
_Helvetia_: “Now that which is recorded of the Spirits or Souls of the
dead sometimes appearing to them that are alive, &c. we count those
Apparitions among the delusions and deceits of the Devil.”

5. And as the Scriptures are sufficient both in respect of matters of
Faith, and concerning divine Worship, that their silence in those two
particulars are fully argumentative, to deny whatever is not contained
in them, as unfit to be received to either purpose. So in respect of a
Christians warfare, all things for the obtaining of a perfect and
compleat victory, and for standing and perseverance, are in them fully
declared, and what they mention not is to be rejected, as wanting the
seal of Divine Authority, whether it be in regard of eschewing what is
prohibited, or in following what is commanded. And therefore we affirm,
that what the Scriptures have not revealed of the power of the Kingdom
of Satan, is to be rejected, and not to be believed, and what weapons we
are to use against the wiles of the Devil, we are to be furnished
withal, but have need of no others but what the Holy Ghost in the
Scriptures hath made known unto us, the rest are to be cast off, as
fables and lyes, or humane inventions, because the Scriptures are silent
of any such matter, and that for these weighty grounds and
considerations.

[Sidenote: _De Doctrin. Christian._]

1. We shall take the Concession of _Bellarmine_ himself, who saith:
_Nullum est vitium ad quod sanandum non invenitur in Scriptura aliquod
remedium_. And again: _Illa quæ sunt simpliciter omnibus necessaria,
Apostoli consueverunt omnibus prædicare: & aliorum quæ sunt omnibus
utilia_. And to the same purpose is the saying of St. _Austin_: _Titubat
fides, si divinarum Scripturarum vacillet authoritas: porrò fide
titubante, etiam ipsa charitas languescit_. Therefore if there be no
fault for which the Scripture doth not yield some remedy, then surely to
make a visible League with the Devil, or to have carnal Copulation with
him, either must have no verity at all in it, or that the Scripture hath
provided no remedy for it, for of such things there is no mention. And
if Faith must stumble, where the authority of the Scriptures is wanting,
then surely the belief of all rational men must needs be staggering, to
believe what these common Witchmongers affirm of the Witches visible
League and carnal Copulation with the Devil, when there is no authority
of Scripture at all to strengthen or countenance any such matter.

[Sidenote: Eph. 6. 11, 12, 13.]

[Sidenote: 1 Pet. 5. 8, 9.]

[Sidenote: 2 Cor. 10. 4, 5.]

2. The Scriptures do fully and abundantly inform us of the Devils
spiritual and invisible power, and against the same declares unto us the
whole Armor of God, with which we ought to be furnished, as the Apostle
saith: _Put on the whole armor of God, that ye may be able to stand
against the wiles of the devil. For we wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world, against spiritual wickedness in high places.
Wherefore take unto you the whole armor of God, that ye may be able to
withstand in the evil day, and having done all, to stand._ And the
Apostle St. _Peter_ telleth us: _Be sober, be vigilant, because your
adversary the devil, like a roaring lion, walketh about seeking whom he
may devour; whom resist stedfast in the faith_. And in another place:
_For the weapons of our warfare are not carnal, but mighty through God
to the pulling down of strong holds, casting down imaginations, and
every high thing that exalteth it self against the knowledge of God_.
From which Scriptures we may take these remarkable observations.

[Sidenote: 2 Cor. 2. 11.]

[Sidenote: 1 Tim. 3. 7.]

[Sidenote: 2 Tim. 2. 26.]

1. We are to consider the nature of this Warfare, that it is spiritual
and against spiritual wickedness in high places, and not against flesh
and blood; and the Holy Ghost could not be wanting nor defective, but
superabundantly full in describing the nature of this warfare, that it
is spiritual, not carnal; and therefore we are to prepare our selves
against all spiritual assaults: but as for any visible, carnal, or
bodily, there is not, nor can be any such, because the Apostle that
declared by his Preaching and Writings the whole counsel of God, hath
revealed no such thing as the visible appearing of Satan, much less of
his making of a visible League with the Witches, or the sucking of their
bodies, or the having carnal Copulation with them, which must of
necessity be lyes and figments, because the Holy Ghost hath not warned
us of any such, which we ought certainly to believe he would have done,
if there had been any such matter. And the holy Apostle, who was not
ignorant of the devices νοήματα, notions or intentions of Satan, would
not have omitted to have warned the godly, if there had been any such
matter as a visible League, sucking of their bodies, or carnal
Copulation, the thing being of so great weight and concern. For as one
said well: _Grave est de vita & bonis periclitari, sed multò gravius
insidiantem habere Satanam_. And he that so often hath given us warning
of the wiles, devices, and snares of the Devil, if there had been any
such dangerous snare as this, would without doubt have given us notice
of it.

2. We are to consider the end of this Warfare, that it is for no less
than a Crown, and that not a terrestrial, but a celestial one, not a
fading one, but an everlasting one, a Crown of eternal life, of immortal
glory, even for an house given of God, eternal in the Heavens. Therefore
this being a thing of the greatest concern that belongs to a Christian,
the Apostle would not doubtlesly omit any thing that had been necessary
to the obtaining of such an inestimable prize, and such an important
Victory; and therefore cannot in reason have concealed or omitted such a
weighty matter as a visible League, and the like, if there had been any
such thing.

[Sidenote: Eph. 6. 14, 15, 16, 17, 18.]

3. We are to consider that this Armor prescribed for the Souldiers of
Jesus Christ, is _the whole armor of God_, πανοπλίαν, the compleat armor
of God (as Dr. _Hammond_ renders it) perfect both for defence and
offence. And therefore the Apostle describes it fully by a Metaphor,
taken from such Arms as the _Roman_ or other Nations in his time use,
saying: _Stand therefore, having your loyns girt about with truth, and
having on the breast-plate of righteousness: And your feet shod with the
preparation of the Gospel of peace. Above all taking the shield of
faith, wherewith ye shall be able to quench all the fiery darts of the
wicked. And take the helmet of salvation, and the sword of the spirit,
which is the word of God. Praying always with all prayer and
supplication in the spirit, and watching thereunto with all perseverance
and supplication for all Saints._ And as it is a compleat and perfect
Armor, both in respect of defence and offence; so it is a spiritual, not
a carnal, corporeal, or bodily armor, because the warfare _is not
against flesh and blood, but against spiritual wickedness in high
places_, against spiritual enemies, not against corporeal and carnal
ones; for as the enemies are and the warfare, so are the armor and
weapons. From whence we truly urge, that the Apostle led by the Holy
Ghost, and the Wisdom of the Father, and knowing the whole counsel of
God (especially in this point) hath omitted nothing that is fitting
armor for a Christian either of defence or offence, whereby he may be
inabled to get the victory against Satan, and all his spiritual Army.
And therefore that either Satan hath not power, or doth not assault
Christians after a visible, carnal, and bodily manner, or else that the
Holy Ghost hath been defective in prescribing armor against such
assaults, and consequently that the armor of a Souldier of Jesus Christ
is not compleat, or else there is no such bodily assaults of Satan at
all, as to tempt visibly, to make a corporeal League, to suck upon the
Witches bodies, nor to have carnal Copulation with them. But we affirm,
and that (as we conceive) with sound reason, that the Scriptures in this
particular of a Christians armor, and the compleatness of it, is
abundantly sufficient against all spiritual assaults whatsoever, and
consequently that there is no other kind of assaults but meerly
spiritual, and therefore the Word of God, the most proper _Medium_ with
sound reason, to judge of the power of Spirits and Devils by.

[Sidenote: _Gregor. sup. Ezekiel._ _Homil._ 6.]

[Sidenote: 1 Tim. 1. 17.]

[Sidenote: Heb. 12. 9.]

3. That the Scriptures and sound reason are the only true and proper
_Medium_ to decide these Controversies by, is most undeniably apparent,
because God is a Spirit, and the invisible God, and therefore best knows
the nature and power of the spiritual and invisible World, and being the
God of truth, can and doth inform us of their power and operations,
better than the vain lyes and figments of the Heathen Poets, or the
dreams of the Platonick School, either elder or later, nay better than
all the notional and groundless speculations of the Schoolmen, of whom
it may truly be said that, _Rivulo divinæ Scripturæ relicto, in abyssos
vanarum opinionum incidêrunt_. Nay these can better inform us in this
point, than the Writings of all Mortals besides, and therefore
whatsoever may be said to the contrary, may receive its answer from the
Father: _Quod de Scripturis sacris authoritatem non habet, eâdem
facilitate contemnitur, quâ probatur_. Therefore he being _the King
eternal, immortal, invisible, and the only wise God_, of none can we so
truly and certainly learn these things, as of him who hath plentifully
taught us in his Word all things necessary to Salvation, _that the man
of God may be perfect, throughly furnished to every good work_. Nay _he
is the Father of Spirits_, and therefore truly knoweth, and can and doth
teach us their Natures, Offices, and Operations.

[Sidenote: _Vid. Orig. sacr._ _l._ 1. _c._ 1. _p._ 15.]

[Sidenote: Levit. 18. 22, 23, 24.]

4. The Scriptures (especially the Writings of _Moses_) considered only
as Historical, are of more antiquity, verity, and certainty both as to
Doctrine, Precepts, matters of Fact, and Chronology, than all other
Histories whatsoever, whether of the Phenicians, Egyptians, Chaldeans,
or Grecians, as the learned person Dr. _Stillingfleet_ hath sufficiently
proved. Now if there had been such an one as a Witch, that made a
visible League with the Devil, and upon whose body he suckt, and with
whom he had carnal Copulation, something of that nature would doubtless
have been recorded in the Scriptures, of which notwithstanding there is
not the least tittle or mention. And _Moses_ who was so perfect a
Law-giver, as in a manner to omit no kind or sort of sin or evil that
men possibly could commit, but to forbid it, and make a Law against it,
could never have left out such an horrid, unnatural, and hellish
wickedness as carnal Copulation with the fallen Angels, if there had
been any such matter. For he saith, after he had forbidden all sorts of
Fornications, Adulteries, and Incests: _Thou shalt not lye with mankind,
as with womankind: it is abomination. Neither shalt thou lye with any
beast to defile thy self therewith: neither shall any woman stand before
a beast to lye down thereto: it is confusion. Defile not your selves in
any of these things: for in all these the nations are defiled, which I
cast out before you._ Now it cannot be rationally imagined, that _Moses_
having named and prohibited the less sins of bestial Copulation and
Sodomy, would have left out that which is the most horrid and execrable
of all others, to wit, carnal Copulation with Devils, if there had been
any such thing either in possibility or act. And therefore we may
conclude according to the rules of sound reason, that there is no such
matter, and that the Scriptures are the most fit _Medium_ to decide
these Controversies.

[Sidenote: 2 Thess. 3. 2.]

5. The Scriptures and sound reason are the most fit Mediums to determine
these things by, because there is nothing that any hath written upon
this Subject (though the Authors be superfluously numerous) but if it
agree not with the principles of right reason, and the rules of the
Scriptures, they ought to be rejected. For what is not consonant to
right reason, ought not to be received by any that truly are rational
Creatures; and what agrees not with the Word of God, ought not to be
entertained by any that are or would be accounted good or true
Christians. And if all the gross fables, lyes, impossibilities, and
nonsensical stories that Demonographers and Witchmongers have related
and accumulated together, were brought to the test of the Scriptures and
sound reason, they would soon be hissed off the Stage, and find few
believers or embracers of them. But alas! all (nay few men) have the
right use and exercise of their rational faculty, but men to see to are
in themselves as beasts; and therefore we may all pray with the Apostle
to be delivered from unreasonable men, or men without reason, or absurd
men, that make no right use of reason, ἀτόπων ἀνθρώπων.

[Sidenote: Dan. 4. 35.]

[Sidenote: Gal. 4. 4.]

[Sidenote: Joh. 9. 1, 2, 3.]

[Sidenote: Joh. 5. 14.]

[Sidenote: _Vid. Thom. Aquin. caten. aur. in loc._]

[Sidenote: _Ut supr._]

6. The Scriptures and right reason have declared all things concerning
Spirits either good or bad, as also all sorts of Diviners (or Witches,
if you will have them called so) and the nature, power, operations, and
actions of them, more than any other Book that was written before the
time of our Saviours Birth (the dreams and whimsies of the Platonists
only excepted) or for the space of three hundred years after, and
therefore are the most fit Medium and Authority to determine these
things by. 1. For first it is manifest, that all things are ordered by
the wisdom of the Almighty, who hath done whatsoever he would both in
Heaven, _and he doth according to his will in the army of heaven, and
among the inhabitants of the earth: and none can stay his hand, or say
unto him, What dost thou?_ And these things God doth not by a naked
prescience, but by his divine will, providence, and ordination, as a
learned Divine hath taught us in these words: _Est hoc inprimis
necessarium & salutare Christiano nôsse, quòd Deus nihil præscit
contingenter, sed quòd omnia incommutabili & æternâ, infallibilíq;
voluntate & providet, & præponit, & facit_. So it was only his will,
decree, and determination, that Christ should not be born, or assume
humane nature visibly, but at that precise time that he had appointed,
according to the evidence of the Apostle. _But when the fulness of time
was come, God sent forth his Son made of a woman, made under the law._
And when that fulness of time was come that he sent him, then did the
divine Wisdom and Providence ordain all means, objects and occasions,
whereby the fulness of the Godhead that dwelt in him bodily, might be
made manifest, by working of miracles, both by himself and his Apostles,
therefore were there so many several sorts of Demoniacks, blind, lame,
dumb, deaf, and diseased, not by chance, but by the providence of the
Father, and only and chiefly that the work of God might be manifest in
them, for the Evangelist tells us: _And as Jesus passed by, he saw a man
which was blind from his birth. And his Disciples asked him, saying,
Master, who did sin, this man or his parents, that he was born blind?
Jesus answered, Neither hath this man sinned, nor his parents, but that
the works of God should be made manifest in him._ Upon which place Dr.
_Hammond_ doth give this clear Paraphrase: “And some of his followers
asked him, saying, Sir, was it any sin of his own, when his soul was in
another body, or was it some sin of his parents at the time of his
conception, which caused this blindness in him? Neither his own, nor his
parents sins were the cause of this blindness of his, but Gods secret
wisdom, who meant by this means to shew forth in me his miraculous power
among you.” And though the Doctor would bring in the opinion of
_Pythagoras_ of the Transmigration of Souls (of which vain traditional
fancies he is almost every where guilty) as received and imbibed in by
some of the Jews that then followed him: yet it appeareth plainly, that
it was not interrogated by the Jews, but by his Disciples, ὁι Μαθηλαὶ,
and therefore it is a wonder the Doctor should be so grosly mistaken;
and _Theophylact_ tells us thus much plainly: _Neq; enim Apostoli
Gentiles nugas receperunt, quo anima ante corpus in alio mundo versans
peccet, ac deinde pœnam quandam recipiat in corpus descendens.
Piscatores cùm essent, neq; audiverant tale quiddam, quia hæc
Philosophorum dogmata erant._ And so declareth, that the Disciples
having seen Christ heal the man that had thirty eight years been
impotent and lame, and had said unto him, _Behold thou art made whole,
sin no more lest a worse thing come unto thee_, did conceive, that this
man being born blind, it had been a punishment upon him, either for his
own sins, or the sins of his parents, and so doubting asked the
question. And so also do St. _Austin_ and _Chrysostome_ expound the
place, which is both sound and rational. And of our Saviours responsion,
_That neither had this man sinned, nor his parents_, the learned Father
giveth a satisfactory answer, saying: _Nunquid vel ipse sine originali
peccato natus erat, vel vivendo nihil addiderat? Habebant ergo peccatum,
& ipse & parentes ejus, sed non ipso peccato factum est ut cæcus
nasceretur. Ipse autem causam dicit quare cæcus sit natus, cùm subdit:
sed ut manifestentur opera Dei in illo._ And to the same purpose
_Gregory_ hath this notable passage: _Alia itaq; est percussio, quâ
peccator percutitur, ut sine retractatione puniatur: Alia quâ peccator
percutitur, ut corrigatur: Alia quâ quisq; percutitur, non ut præterita
corrigat, sed ne ventura committat: Alia per quam nec præterita culpa
corrigitur, nec futura prohibetur. Sed dum inopinata salus percussionem
sequitur, salvantis virtus cognita ardentiùs amatur._ From whence it is
manifest, that as the Father in the fulness of time, by his Decree and
Providence sent out the Son, _in whom dwelt the fulness of the Godhead
bodily_, with a purpose to manifest the same by his great and wonderful
Miracles: so in his divine Wisdom he had ordered fit subjects and
objects upon whom that power might be made manifest. And therefore were
there such strange diseases offered, especially in Demoniacks, that can
hardly be parallel’d in any one Country of that small compass, and in so
short a time, and all that the works of God might be manifest by that
ever-blessed Saviour of Mankind, Jesus Christ. And though there were so
many persons, so many several ways perplexed and afflicted both in their
minds and bodies, as some made deaf and dumb, some torn and contorted in
their members, some thrown on the ground, some into the fire, some
driven to live amongst the graves and monuments, and yet all these cured
by our blessed Saviour: Yet is there no mention made of any that had
made a visible League with the Devil, nor upon whose bodies he suckt,
nor with whom he had carnal Copulation, nor whom he had
transubstantiated into Wolves, Dogs, Hares, Cats, or Squirrels; to have
cured which would have been as great a miracle as any of the rest, but
there were no such matters; and therefore we may safely conclude, there
never were, are, or can be any such matters, whatsoever may be said to
the contrary.

[Sidenote: Act. 8. 9, 10, 11.]

[Sidenote: Act. 13. 8.]

[Sidenote: _Ibid._ 16. 16, 18.]

[Sidenote: Act. 19. 13, 16.]

[Sidenote: 2 Thess. 2. 9.]

[Sidenote: _Chrysost. in loc._]

2. In the New Testament there is mention made of several sorts of
deceiving Impostors, Diviners, or Witches, who were all discovered and
conquered by that power that Christ had given unto the Apostles; as for
instance: _Simon, which before-time in the same city used sorcery, and
bewitched_ μαγεύων κὶ ἐξισῶν _the people of Samaria, giving out that
himself was some great one. To whom they gave heed from the least to the
greatest, saying, This man is the great power of God. And to him they
had regard, because that of long time he had bewitched them with
sorceries_; τῶς μαγείαις ἐξεσακέναι αὐτὺς, _seducebat populum suis
magicis præstigiis_, saith _Tremellius_; and _Beza_, _Exercuerat artem
magicam, & gentem Samariæ obstupefecerat_; who when he would have bought
the gift of the Holy Ghost with money, was rejected by _Peter_ as an
Impostor and Counterfeit, and declared, _that he was in the gall of
bitterness_. Such another was _Elymas_ the Sorcerer (for so is his name
by interpretation) ὁ μάγος who was stricken blind by St. _Paul_. Such an
one was the Damsel that was possessed with a Spirit of Divination, which
St. _Paul_ cast forth. And such were the Jewish Exorcists, that took
upon them to call over them which had evil Spirits, the Name of the Lord
Jesus, saying, _We adjure you by Jesus whom Paul preacheth. But the man
in whom the evil spirit was, leapt on them, and overcame them, and
prevailed against them, so that they fled out of that house naked and
wounded._ But amongst these several sorts of Diviners, Impostors, or
Witches, there were none that had made a visible League with the Devil,
nor upon whose bodies he suckt, nor that had carnal Copulation with him,
nor were changed into Cats, Dogs, or Wolves: but if the Devil had had
any such power, or had there been any such sort of Witches, the divine
Wisdom and Providence would have ordained some of them then to have been
made apparent, that his power by Christ and the Apostles, might have
been shewed as well in the greater as in the less: and that for the more
full manifestation of the Works of God, as for a more triumphant
declaration of the power of Christ in conquering him and his Kingdom,
and for a more ample warning and instruction to the Children of God to
avoid the snares and wiles of the Devil; but there being no such, then
we must rationally conclude, that there now is not, nor ever was, or can
be any such matter, but the vain believing of such figments and
forgeries, is only the cunning and delusion of Satan, who works by lying
and deceiving wonders τέρασι ψεύδοις, of which St. _Chrysostome_ saith
thus: _Hoc est, omnem ostentabit potentiam, sed nihil veri, verùm omnia
ad seductionem. Et prodigiis, inquit, mendacii. Aut ementitis ac
ludificantibus, aut ad mendacium inducentibus._

[Sidenote: _Pag._ 9.]

Having now sufficiently proved, that the Scriptures and sound Reason are
the proper Mediums to decide these difficulties by, we shall in the next
place shew the invalidity of some ways used by the most Authors, to
prove and defend these Tenents, and _ab uno disce omnes_, take Mr.
_Glanvil_ for all, in his own words: “That this being matter of fact, is
only capable of the evidence of authority and sense: and by both these,
the being of Witches and Diabolical Contracts, is most abundantly
confirmed.” To which we shall give this smart Reply. Not to make the
Proposition universal, generally to deny the evidence of authority and
sense; no, far be it from me to run into that wild and senseless
absurdity, which were in a manner to destroy the credibility of all
humane testimony: But we shall here speak of the evidence of authority
and sense with this restriction and limitation, to these Particulars. 1.
Those Authors that write of Apparitions and Spirits. 2. Those that treat
of Diabolical Leagues and Contracts. 3. Those that mention the Devil
sucking of the Witches body, carnal Copulation with them, their being
changed into Hares, Dogs, Cats, and Wolves, and the like. These Authors
we say are to be read with caution, and their relations not to be
credited, except better proof be given to evidence the matters of fact,
than hitherto hath been brought by any, and that for these especial
reasons and necessary cautions.

[Sidenote: _Epist._ _lib._ 7. _pag._ 252.]

[Sidenote: _De defect. oracul._ _p. mihi_ 700.]

[Sidenote: _Plutarch. in vit. Marc. Brut._ _pag._ 361.]

1. The Authors that have recorded stories of this nature, are to be
seriously considered, whether they have related the matter of fact by
their own proper knowledge, as eye and ear-witnesses of it, or have
taken it up by hear-say, common fame, or the relation of others: and if
what they relate, were not of their own certain knowledge or αὐτοψία,
then is it of little or no credit at all; for the other that relates it,
might be guilty either of active or passive deception and delusion, or
might have heard it from another, or by common report: of all which
there is no certainty, but leaveth sufficient grounds for dubitation,
and is sufficient to caution a prudent person altogether to suspend his
assent, until better proof can be brought. There is a story related by
_Plinius Cæcilius_ to his friend _Sura_, of a House in _Athens_ that was
haunted by a Spirit in so terrible and frightful a manner, that it was
left utterly forsaken, and none would inhabit in it, until that
_Athenodorus_ the Philosopher adventured upon it, and abode the coming
of the Apparition or Phantasm, and upon its signs followed it to a place
below, and then it vanished: he marked the place, and went to the
Magistrate, and caused the place to be digged up, and found the bones of
a person inchained or fettered, and caused the bones to be buried, and
so the House remained free afterwards. It is a wonder to think how many
Authors have swallowed this relation (nay even _Philip Camerarius_
himself, who though a very Learned man, yet in things of this nature too
extremely credulous) and urged it for proof, as a matter of great credit
and authority, when we cannot discern that it affords any credible
ground to a rational man to believe it, not only because the very matter
it self, and the circumstances of it, do yield sufficient grounds of the
suspicion of its verity; but chiefly because _Pliny_ doth but relate it
by hear-say, _exponam ut accepi_, and of it and the rest he desires the
opinion of his Friend _Sura_, from whom we do not find any answer. The
story taken from _Plutarch_ (a grave Author, if he be considered as an
Heathen and a Moralist) yet of no authority to decide such points as
these are of the voice that called upon _Thamus_, and commanded him to
declare when he came at _Palodes_, that the great God _Pan_ was dead,
which he performed, and that thereupon followed a great lamentation of
many: the story at large is related by many, and urged as a matter of
great weight and credibility, when indeed there is no ground sufficient
to perswade any that it was true. For if it had been related by
_Plutarch_ as an ear-witness of it, yet was he but an Heathen, that we
know believed many fond, lying, and impossible things, especially of
their Gods; and therefore in this case to a considerate Christian could
be of no great authority. And if his authority had been great, or of
weight in such matters as these, yet was he but _singularis testis_,
which is not sufficient in these things to be relied upon. And lastly
(to our present purpose here) he doth not record it as a thing of his
own certain knowledge, but of hear-say from _Epitherses_, who was but a
single Relator, and a man of no certain veracity; and therefore we can
have no rational ground to believe the truth of the story, but it may be
rejected with more reason, than it can be affirmed by. Of no greater
credit can his story be of _Brutus_ his _malus Genius_ appearing unto
him, because he received this by meer Tradition and hear-say, neither
could it have any other rise, but from the relation of _Brutus_ himself,
whose guilty confidence, and troubled brain, fancied such vain things;
for those that were near _Brutus_ neither saw nor heard any such matter,
and therefore must have been a deception of Phansie, and no real
Apparition _ad extra_.

[Sidenote: The invisible World, p. 245, 246, 247.]

[Sidenote: _Jo. à Jesu Mar._ _lib._ 5. _de Vit. Theres._ _cap._ 3.]

[Sidenote: The invisible World, p. 305.]

[Sidenote: _Ibid._ _p._ 284.]

2. And as evidence of the matter of fact recorded from the relation of
others, is of no validity to a judicious person: so if the matter of
fact be witnessed but by one single testimony (though an eye or an
ear-witness) it is not sufficient, because one single person may be
imperfect in some senses, or under some distemper, and so be no proper
Judge of what it sees or hears; and the Word of Truth tells us, _That in
the mouth of two or three witnesses every word shall be established_;
and therefore we are not (especially in such abstruse matters as these)
to trust the evidence of one single testimony. To make clear this
Particular, we shall relate a story or two from the credit of the
Reverend and Learned Bishop _Hall_, joyned with his judgment of such
weak and feigned Tales, one of which runs thus: “_Johannes à Jesu
Maria_, a modern Carmelite, writing the Life of _Theresia_ (Sainted
lately by _Gregory_ XV.) tells us, that as she was a vigilant Overseer
of her Votaries in her life, so in and after death she would not be
drawn away from her care and attendance: For (saith he) if any of her
Sisters did but talk in the set hours of their silence, she was wont by
three knocks at the door of the Cell, to put them in mind of their
enjoyned taciturnity. And on a time appearing (as she did often) in a
lightsome brightness to a certain Carmelite, is said thus to bespeak
him; _Nos cœlestes, ac vos exules amore ac puritate fœderati esse
debemus, &c._ We Citizens of Heaven, and ye exiled Pilgrims on earth,
ought to be linked in a League of love and purity, &c. Methinks the
Reporter (saith the Bishop) should fear this to be too much good
fellowship for a Saint; I am sure neither Divine nor Ancient story had
wont to afford such familiarity: and many have misdoubted the agency of
worse, where have appeared less causes of suspicion. That this was (if
any thing) an ill Spirit under that face, I am justly confident; neither
can any man doubt, that looking further into the relation, finds him to
come with a lye in his mouth. For thus he goes on; [We Celestial ones
behold the Deity, ye banished ones worship the Eucharist, which ye ought
to worship with the same affection wherewith we adore the Deity] such
perfume doth this holy Devil leave behind him. The like might be
instanced in a thousand Apparitions of this kind, all worthy of the same
entertainment.” This is a story from one single person, a lying
Carmelite, one that for interest, and upholding of Superstition and
Idolatry, had feigned and forged it; for in it self it appeareth to be a
meer falsity and figment, as any rational man may easily discern, and so
are a thousand stories of this kind worthy of the like entertainment,
that is, to be condemned for most horrid lyes. Another he tells us:
“Amongst such fastidious choice of whole dry-fats of voluminous
relations, I cannot forbear to single out that one famous of _Magdalen
de la Croix_, in the year of our Lord Christ 1545, &c.” The third from
the mouth of another lying Fryar named _Jacobus de Pozali_, in his
Sermon, “That St. _Macarius_ once went about to make peace betwixt God
and Satan, &c.” Now whatsoever credit this Learned man (who in things of
this kind appeareth to be as vainly credulous as any) doth seem to give
unto these, or what use soever he would make of them, it is undeniably
manifest to all impartial judgments, that they were but absolute
forgeries and knacks of Imposture and Knavery, and (according to his own
opinion) may justly be ranked amongst those thousand Apparitions of this
kind, all worthy of the same entertainment, that is, to be rejected for
abominable lyes or forgeries, and that for these reasons. 1. Because
they are not attested by any sincere and uncorrupt ear and
eye-witnesses, but by reports and relations, and that of those that were
corrupt and partial, or Accomplices to bring to pass the fraud and
imposture. 2. If they be run up to their first Author or Venter of the
Tale, he will but be found a single Witness, which is utterly
insufficient in evidencing truly a matter of fact. 3. The Relaters of
them did publish them for interest sake, and upon design to advance
false Doctrine, Worship, Superstition, and Idolatry, and therefore are
not of validity and credit. 4. In themselves (if strictly considered)
they will appear to be lying, ridiculous, contradictory in themselves,
and contrary to the authority of Divine Writ, and dissonant to sound and
right reason, and therefore ought to have no other entertainment, but as
abominable lyes and forgeries.

[Sidenote: Of Credul. and Incredul. pag. 159.]

[Sidenote: A serious Disswasive from Popery, pag. 38, 39.]

3. But if matters of fact be witnessed and attested by many or divers
persons that were ear and eye-witnesses, yet may their testimony bear no
weight in the balance of Justice or right Reason, because they may be
corrupt in point of interest, and so have their judgments mis-guided and
biassed by the corruption of their desires and affections, or relate
things out of spleen, envy, and malice; and so may not in these
mysterious matters be fit authority to rely upon, nor competent evidence
in these particulars, as Dr. _Casaubon_ is forced to confess in these
words: “In the relation of strange things, whether natural or
supernatural, to know the temper of the Relator, if it can be known: and
what interest he had, or might probably be supposed to have had, in the
relation, to have it believed. And again, whether he profess to have
seen it himself, or taken it upon the credit of others. And whether a
man by his profession in a capacity probable to judge of the truth of
those things, to which he doth bear witness.” Every one of these
particulars would require a particular consideration. For if there be
interest in point of Religion, then all authorities, all colour of
reason is drawn in to make good this interest, and verity is commonly
stifled in this contest for selfness and interest, and the adverse
parties stigmatized with all the filthy lyes and enormous crimes that
can be invented, as is most manifest in these instances. The Popish
party finding themselves hindred and opposed in point of the highest
interest, have forged a thousand false stories and tales to make good
the interest of their Party, and have left no dirt and dung unscraped up
to throw in the faces of their Opponents; and so have each Party done
against other, where religious interest was the quarrel, as Bishop
_Hall_ hath truly observed in this passage, where he is shewing the
abominable corruptions of the Church of _Rome_: “A Religion that cares
not by what wilful falshoods it maintains a part; as _Wickliffs_
blasphemy, _Luthers_ advice from the Devil, _Tindals_ Community,
_Calvins_ feigned Miracle, and blasphemous death, _Bucers_ neck broken,
_Beza_’s Revolt, the blasting of Huguenots, _Englands_ want of Churches,
and Christendom, Queen _Elizabeths_ unwomanliness, her Episcopal
Jurisdiction, her secret fruitfulness, English Catholicks cast in Bears
skins to Dogs, _Plesses_ shameful overthrow, _Garnats_ straw, the
_Lutherans_ obscene Night-Revels, _Scories_ drunken Ordination in a
Tavern, the Edict of our gracious King _James_ (_An._ 87.) for the
establishment of Popery, our casting the crusts of our Sacrament to
Dogs, and ten thousand of this nature, maliciously raised against
knowledge and conscience, for the disgrace of those whom they would have
hated, e’re known.”

The rise of this opinion that we are disputing against, that the Devil
makes a visible and corporeal League with the Witches, that he sucks
upon their bodies, hath carnal Copulation with them, and that they are
changed into Hares, Dogs, Cats, or Wolves, and the like, was soon after
the thirteenth hundred year of Christ, when as _Frederick_ the Second
had made a Law temporal, for the burning of Hereticks. And not long
after that, was the Inquisition set up in _Rome_ and _Spain_, and then
did the Inquisitors and their Adherents, draw in from the Heathen Poets,
and all other Authors, whatsoever might carry any colour of authority or
reason, the better to countenance their bloody and unjust proceedings,
where they drew thousands of people into the snare of the Inquisition
for pretended Witchcraft, which they made to be Heresie. And whatsoever
these have written concerning these things, such as _Delrio_, _Bodinus_,
_Remigius_, _Springerus_, _Niderus_, _Spineus_, _Grillandus_, and a
whole rabble besides not necessary to be named, are nothing but lyes and
forgeries, and deserve no credit at all for these reasons. 1. Because as
many of them as either were Inquisitors themselves, or those that had
any dependence upon them, or received benefit by their proceedings, are
all unjust and corrupt Authors and Witnesses, as writing and bearing
witness for their own ends, interest, and profit, having a share in the
Goods and Estates of all that were convicted and condemned: and the Wolf
and Raven will be sure to give judgment on the Serpents side, that he
may devour the man, though never so innocent, because they hope to have
a share of his flesh, or at least to pick the bones. 2. These Authors
that were the first Broachers of these monstrous stories of Apparitions
and Witches, and are so frequently quoted by others, (that ought to have
been more wary, and might have seen reason enough to have rejected all
their feigned lyes and delusions) were not only sharers in the spoil of
the Goods of the condemned (who were judged _per fas & nefas_) but also
had another base end and interest, to wit, to advance the opinion of
Purgatory, praying for the dead, setting up the vain Superstitions of
the virtue of the sign of the Cross, holy Water, and the like. And
therefore they did forge so many stories of Apparitions, and Souls
coming forth of Purgatory, and recorded so many false, lying, and
impossible things from the forced, extorted, and pretended confessions
of the Witches themselves, which were nothing else but an Hotch-potch of
horrid and abominable lyes, not to be credited, because the Authors only
invented them, to promote their own base ends and wretched interests.

[Sidenote: _Lib._ 2. _de præstig. Dæmon._ _cap._ 5.]

[Sidenote: _Vit. Germ. medic._ _pag._ 16.]

[Sidenote: _Anim. mag._ _præf._]

Again, where Authors are engaged for interest sake, they fall into heat,
passion, malice, and envy, and what they cannot make out by strength of
arguments, they labour to make good by lyes and scandals, as is most
apparent in this one Example we shall here give. _Henricus Cornelius
Agrippa_, a person in his time well known to most of the Learned in
_Europe_, and admired for his general and universal skill in all kind of
Learning, having published a Piece which he styled, _A Declaration of
the incertitude and vanity of Sciences and Arts, and the excellency of
the Word of God_: wherein amongst other things he had sharply taxed the
Monks and Fryars, and other Orders, of their ignorance, idleness, and
many other crimes and misdemeanors, whereby certain Theologasters of
_Lovain_ (netled with their own guilt) did in bitter malice draw up
certain Articles against him, therein accusing him of Errour, Impiety,
and Heresie, and had so far incensed _Charles_ the Fifth then Emperour
against him, that he had commanded _Agrippa_ unheard to make a
Recantation. But he writing a strong, polite, and pithy Apology, gave
them such a responsion, that afterwards they did never reply; by which,
and the mediation of divers learned Friends, who gave _Cæsar_ a right
information of the end and drift of that Book, and of the things therein
contained, He was pacified, and brought to a better understanding of the
matter. Yet this could not protect _Agrippa_ from the virulent malice of
the Popish Witchmongers, but that they forged most abominable lyes and
scandals against him, especially that wretched and ignorant Monk _Paulus
Jovius_, that was not ashamed to record in his Book intituled, _De
Elogiis doctorum Virorum_, that _Agrippa_ carried a Cacodemon about with
him, in the likeness of a black Dog, and that he died at _Lyons_, when
it is certain he died at _Gratianople_. From all which horrid aspersions
and lying scandals he is sufficiently acquitted by the famous Physician
_Johannes Wierus_, one that was educated under him, and lived familiarly
with him; and therefore was best able to testifie the whole truth of
these particulars. But any that are so perversly and wilfully blinded as
to have a sinister opinion of this person, (who _ab ineunte ætate in
literis educatus esset, quâ fuit ingenii fælicitate, in omni artium ac
disciplinarum genere ita versatus est, ut excelluerit_) may have most
ample satisfaction from the modest and impartial Pen of _Melchior
Adams_, who hath written his Life: as also from something that our
Countryman, who called himself _Eugenius Philalethes_, hath clearly
delivered: so that none can be ignorant of this particular, but such as
wilfully refuse to be informed of the truth.

[Sidenote: Inquir. into vulgar Errours, pag. 34.]

[Sidenote: _Vid. vit. Germ. medic._ _pag._ 29.]

Nay where interest hath a share, truth can hardly be expected, though it
be but in more trivial things, as even but for aery fame and vain-glory,
as may be manifest in _Hierome Cardan_, who was a man of prodigious
pride and vain-glory, which led him (as the learned Dr. _Brown_ hath
noted) into no small errours, being a great Amasser of strange and
incredible stories, led to relate them by his meer ambition of hunting
after fame and the reputation of an universal Scholar. And of no less
pride and vain-glorious ambition was his Antagonist _Julius Cæsar
Scaliger_ guilty, of whom it may truly be said, that he was of the
nature of those of the _Ottoman_ Family, that do not think they can ever
raign safely, unless they strangle all their Brethren; so he did not
think that he could aspire to the Throne of being the Monarch of general
Learning, without stifling the fame and reputation of _Cardan_ and
others, against whom he hath been most fell, and impetuously bitter. But
when men fall out about professional interest, then the stories that
through malice they invent and forge one against another, are
incredible, as is manifest in many Examples; but we shall but give one
for all, which is this. When _Paracelsus_, returning from his
Peregrination of ten years and above, was called to be Physical Lecturer
at _Basil_, where he continued three years, and more, having by his
strange and wonderful Cures drawn the most part of _Germany_, and the
adjacent Countries into admiration; so that he was, and might
(notwithstanding the envy and ignorance of all his enemies) justly be
styled, _Totius Germaniæ decus & gloria_: yet this was not sufficient to
quiet the violent and virulent mind of _Thomas Erastus_, who coming to
be setled at _Basil_, and finding that he could not outgo nor equal
_Paracelsus_ in point of Medicinal Practice, and being strongly grounded
in the Aristotelian Philosophy, and the Galenical Physick, did with all
poyson and bitterness labour to confute the Principles of Chymical
Physick that _Paracelsus_ had introduced; and lest his arguments might
be too weak, he backt them with most horrible lyes and scandals,
thinking that many and strong accusations (though never so false) would
not be easily answered, nor totally washt off: which after were greedily
swallowed down by _Libanius_, _Conringius_, _Sennertus_, and many
others: so apt are men to invent, and suck in scandals against others,
never considering how false and groundless they are, or may be: for that
he wrongfully and falsely accused him in many things, will be manifest
to any unbiassed person, that will but take pains to read his Life,
written by that equitable Judge _Melchior Adams_, and that large Preface
the learned Physician _Fredericus Bitiskius_ hath prefixed to his Works
printed at _Geneva_ 1648.

[Sidenote: History 1.]

[Sidenote: _Vid. Resp. Rob. Flud. ad Foster._]

[Sidenote: History 2.]

4. But if the Authors that report matters of fact in reference to these
four particulars that we have named, were ear and eye-witnesses, and not
single, but a greater number, and were not swayed by any corrupt or
self-interest whatsoever; yet all this is not sufficient to give
evidence in these matters, except they be rightly qualified in other
things, that are necessarily requisite to capacitate a person rightly to
judge of these nice and difficult matters, some of the chief of which we
shall here enumerate. 1. The persons that are fit to give a perfect
judgment of these matters, ought to be perfect in the organs of their
senses, otherwise they may easily be deceived, and think the things
otherwise than indeed they are; so some defects or distempers in the
ears, eyes, or the rest of the sensories, may hinder the true perception
of things acted or done. 2. They ought to be of a sound judgment, and
not of a vitiated or distempered Phantasie, nor of a melancholick Temper
or Constitution; for such will be full of fears, and strange
imaginations, taking things as acted and wrought without, when they are
but only represented within. These will take a bush to be a Boggard, and
a black sheep to be a Demon; the noise of the wild Swans flying high
upon the nights, to be Spirits, or (as they call them here in the North)
_Gabriel Ratchets_, the calling of a Daker-hen in the Meadow to be the
Whistlers, the howling of the female Fox in a Gill, or a Clough for the
male, when they are for copulation, to be the cry of young Children, or
such Creatures, as the common people call Fayries, and many such like
fancies and mistakes. 3. They ought to be clear and free from those
imbibed notions of Spirits, Hobgoblins, and Witches, which have been
instamped upon their Phantasies from their very young years, through
ignorant and superstitious education, wherewith generally all mankind is
infected, and but very few that get themselves extricated from those
delusive Labyrinths, that parents and ignorance have instilled into
them. From hence it is, that not only the stolid and stupid Vulgar, but
even persons otherwise rational enough, do commonly attribute those
sleights and tricks that our common Jugglers play, unto the Devil, when
they are only performed by Leger-de-main, or sleight of hand, Boxes, and
Instruments aptly fitted; and will not stick to believe, and strongly to
affirm to others, that they have seen the Jugglers Familiar or Devil,
when it was but a poor Squirrels skin stuffed with hair or moss, and
nimbly agitated by the hands of the Juggler: which makes me call to mind
a very lepid and pertinent Accident that once in my younger years
happened in _Burrow-bridge_ upon a great Fayr holden there upon St.
_Barnabas_ day: I being in Company with divers Gentlemen, whereof two
were Masters of Arts, and walking in the Horse-Fayr, we espyed a great
crowd and ring of people, and drawing near, there was a person commonly
known through most of the Northern parts of _Yorkshire_ by the name of
_John Gypsie_, being as black as any of that Tribe, with a Feather in
his Hat, a silk slasht Doublet, upon a fair Holland Half-shirt,
counterfeiting himself half drunk, and reeling to and fro, with a fine
Tape or Incle-string tyed fast together at the two ends, and throwing
it, (as it were) carelesly two or three times about a smooth Rod, that
another man held by both ends, and then putting the bout of the Tape
upon the one end of the Rod, and then crying, It is now fast for five
shillings; but no sooner reeling and looking aside, the man that held
the Rod did put off the bout of the Tape again, and still _John Gypsie_,
would cry and bet that it was fast, then would there come two or three,
and bet with him, and win, and go away (as it were) laughing him to
scorn, yet still he would continue, and pray the Fellow that held the
stick not to deceive him, and plainly shew the people, that it would be
fast when the bout was put on, then would the Fellow that held the
stick, still put off the bout when _John Gypsie_ looked away, whereby
the people believed that he was in drink, and so deceived by him that
held the Rod, and so many would come and bet with him, and lose: so that
he used to win much money, though the bout was put off every time, and
none could discern any alteration in the string. This strange Feat
(which I confess, as he handled and acted it, was one of the neatest
that ever I saw in all my life) did so surprize all my Companions, and
in part himself, that some of them were of opinion, that he had some
stone in the Ring upon his finger, by virtue of which he performed the
Trick. But the most part concluded, that it could not be done but by the
power and help of the Devil, and resolved to come no more near _John
Gypsie_, as a man that was a Witch, and had familiarity with the Devil.
But I that then was much guilty of curiosity, and loth to be imposed
upon in a thing of that nature, then also knowing the way and manner how
all the common Jugglers about _Cambridge_ and _London_ (who make a Trade
of it) did perform their Tricks, I slipt away from my Company, and went
to the place again where I found him still playing; and thrusting in, I
desired to hold the stick, which he refused not; and so in a short time
I perceived how it was done, and so returned to my Company, and shewed
them the sleight and mystery of it, which made them very much ashamed of
their folly and ignorance. They may deride this story that list, and yet
it may serve for instruction to the wisest, and there are hundreds yet
living that knew this person, and where he was born, which was at
_Bolton-bridge_ near _Skipton_ in _Craven_, and have seen him play this
trick of fast and loose, as I have related it: so that if a man meet
with a crafty cunning Fellow, he commonly by way of Proverb calls him
_John Gypsie_. 4. They ought to be free in their judgments as _in
æquilibrio_, and not to be radicated nor habituated in the belief of
those things; for then they will hardly be disswaded from their
opinions, but pertinaciously adhere unto them, though never so absurd,
and will be apt to ascribe all effects, that they understand not, unto
Devils and Witches, as is manifest in the Jesuit _Roberti Foster_,
_Sennertus_, and many others, who attributed the effects of the
Hoplocrism or Weapon-salve, and the Sympathetick Powder unto the
operation of the Devil and Witchcraft, when they are but meerly natural.
Which makes me call to mind a pretty story that happened when I was but
a young Boy. For where I once learned at the School, there was one who
was Rector of the Church, who was a very godly man, a good and constant
Preacher, accounted very learned, and Bachelor of Divinity: this person
being informed, that I and some other Boys could play some odd Feats of
sleight of hand, especially to put a Ring upon our Cheek, and to throw
it unto a staff holden fast by both the ends; this he by no means did
believe could be done but by Diabolical means, and did advise and
threaten us to desist from such practices, as devillish and damnable. So
ready even the otherwise Learned may be, when once setled in these fond
and absurd opinions of the too great power of Demons and Witches, to
ascribe that unto them, which is performed by Nature and lawful Art.




                                CHAP. V.

  _That these things now in question are but barely supposed, and were
    yet never rationally nor sufficiently proved: And that the
    Allegations brought to prove them by are weak, frivolous, and
    absolutely invalid. With a full Confutation of all the four
    Particulars._


[Sidenote: _Pag._ 5, 6.]

[Sidenote: _Bodin. Dæmonoman. ubiq_; of evil Spirits, _pag._ 304.]

Having in the preceding Chapter proved that the Scriptures and sound
Reason, are the proper Mediums to decide these difficulties by, and also
laid down the necessary qualifications requisite in an Author or Witness
that would evidence these things as matters of fact: We shall here once
again repeat the four Particulars, which we are about to confute, which
are these. 1. That the Devil doth not make a visible or corporeal League
and Covenant with the supposed Witches. 2. That he doth not suck upon
their bodies. 3. That he hath not carnal Copulation with them. 4. That
they are not really changed into Cats, Dogs, Wolves, or the like. And
these four Particulars we affirm were never matters of fact, nor ever
had a being, except only in the fancy as meer Chimera’s, nor that they
ever were or can be proved to have been brought to pass or acted; and
_de non apparentibus, & non existentibus eadem est ratio_, saith the
great Maxime of our Law. But in the first place let us hear what the
Patrons of this wretched and execrable opinion have to say to prove that
they are matters of fact, or were ever acted or performed. And first we
have Mr. _Glanvil_ arguing at this rate: “All Histories are full of the
exploits of those instruments of darkness; and the testimony of all
ages, not only of the rude and barbarous, but of the most civilized and
polisht World, brings tidings of their strange performances. We have the
attestation of thousands of eye and ear-witnesses, and those not of the
easily deceivable vulgar only, but of grave and wise discerners; and
that when no interest could oblige them to agree together in a common
lye: I say we have the light of all these circumstances to confirm us in
the belief of things done by persons of despicable power and knowledge,
beyond the reach of Art and ordinary Nature. Standing publick Records
have been kept of these well attested Relations, and Epocha’s made of
those unwonted events. Laws in many Nations have been enacted against
those vile practices; those among the Jews and our own are notorious;
such Cases have been often determined near us, by wise and reverend
Judges, upon clear convictive Evidence, and thousands in our own Nation
have suffered death for their vile compacts with Apostate Spirits.” And
a little after he saith: “And I think those that can believe all
Histories are Romances; that all the wiser World have agreed together to
juggle Mankind into a common belief of ungrounded Fables; that the sound
senses of multitudes together may deceive them, and Laws are built upon
Chimera’s; that the gravest and wisest Judges have been Murderers, and
the sagest persons Fools or designing Impostors.” Bishop _Hall_ maketh
the like Objection, saying: “Neither can I make question of the
authentick Records of the Examinations and Confessions of Witches and
Sorcerers in several Regions of the World, agreeing in the truth of
their horrible pacts with Satan, of their set Meetings with evil
Spirits, their beastly Homages and Conversations. I should hate to be
guilty of so much incredulity, as to charge so many grave Judges and
credible Historians with lyes.”

These Objections at the first view seem very plausible, and to carry
with them a great splendour and weight of truth and reason; but if they
be looked into, and narrowly weighed in the balance of sound reason, and
unbiassed judgment, they will be found too light, and will soon vanish
into Rhetorical fumes and frothy vapours: which that it may be more
clearly performed, we shall rank them into the number of three, in which
all their seeming strength lyes, and these are they.

1. They pretend that these things are sufficiently proved by Historians
of unquestionable credit and reputation.

2. That the Confessions of Witches themselves, in divers Regions, at
several times and places, who have all acknowledged these particulars,
are sufficient evidence of the truth of these performances.

3. That so many wise and grave Judges and honest Juries could not have
been deceived, to put to death such great numbers of these kind of
people, called or accounted Witches, without sufficient proof of the
matters of fact. To all which we shall give a full response, in respect
of the four particulars, mentioned in the beginning of this Chapter, and
shall commix and adjoyn such positive Arguments as will be cogent to all
rational persons, whose corrupt wills have not perverted their
judgments.

1. It is much to be admired, that Mr. _Glanvil_ (but especially Bishop
_Hall_, a very Reverend and Learned person) should lye any great stress
upon such a weak foundation: For there is none of these three Objections
that will amount to a necessary Proposition, but only to a contingent
one, which will infer no certain and necessary Conclusion, nor bring
forth any certitude or science, but only bare opinion and probability.
_Propositio contingens est, quæ sic vera est, ut falsa esse possit_: and
at the best the strength of all these are but _testimonia humana_, which
are but weak, and no sufficient ground for a rational man to believe
them to be true, because _humanum est errare_. And the weight of these
matters is not a contention _de lana caprina, vel de umbra asini, sed de
pelle humana_, for the lives and estates of many poor Creatures, and
they professed Christians too, and therefore doth require stronger
Arguments than contingent Propositions, to establish a firm ground for
the belief of this opinion.

[Sidenote: Prov. 12. 22.]

2. It is one thing barely to affirm, and another thing to prove
sufficiently and fully: For though they boldly alledge, that these
things are sufficiently proved by Authors of unquestionable credit and
verity, we must return a flat negative, and that for these reasons. 1.
Let them shew us any one Author of credible veracity, that ever was ear
or eye-witness of the Devils making of a visible and corporeal League or
Bargain with the Witches, or that he ever suckt upon their bodies, or
that he had carnal Copulation with them, or that by the experience of
his senses ever certainly knew a man really transubstantiated and
transformed into a Wolf, or a Wolf into a man, and we will yield the
whole Cause. But we must assert and truly affirm, that this pretence of
theirs, that these things are sufficiently proved by Historians of good
credit, is a meer falsity, and a lying flourish of vain words. There are
(we confess) a multitude of vain and lying stories, amassed up together
in the Writings of Demonographers and Witchmongers of strange and odd
Apparitions, Feats, Confessions, and such like; but never any one
positive proof of any of these four particulars by any Authors of credit
and reputation: and this we dare boldly aver to the world. 2. Let them
produce any two Witnesses that were of honesty and integrity, sound
understandings and ability, that ever were present, and ear and
eye-witnesses of a visible, vocal, and corporeal League made betwixt the
Devil and the Witch; or let them tell us who was by, and watched, and
really and truly saw the Devil suck upon some part of the Witches body;
or who were the Chamberlains, Pimps or Panders, when the Devil and the
Witch committed carnal Copulation; or who were ever present when a Witch
was changed into a Cat, a Dog, an Hare, or a Wolf. If they can but bring
forth any two credible Witnesses to prove these things by, then we shall
believe them, but we must assert that never any such two could be
produced yet: and therefore cannot but wonder at the shameless impudence
of such persons, that dare affirm these things that never were, nor can
be proved, and yet have not blushed to vent and trumpet forth such
execrable and abominable lyes to the World. Mr. _Glanvil_ confidently
affirms these things to be matters of fact, and _affirmanti incumbit
probatio_, let him produce his Witnesses, and if they be persons of
judgment, veracity, and impartiality, then we shall accept their proof;
but it is not figments, supposals, weak presumptions, or apparent
falsities that will perform it; for that which never was acted, can
never truly be proved, and things that appear not, are as though they
were not; therefore he must produce his testimonies, or lose both his
cause and credit, and must be taken for an Assertor of never-proved
Fables. _Lying lips are abomination unto the Lord: but they that deal
truly are his delight._

Now we know they use to do in this case, as Souldiers use, who when they
are beaten forth of some Out-work or Trench, they then retreat into
another that they think more strong and safe. And being driven from
their weak Hold of a bare affirmation without proof, that these things
are verified to have been matters of fact, and really performed, both by
authority and the evidence of sense, which are both utterly false, then
they flye to this assertion: That the Confessions of so many Witches in
all Ages, in several Countries, at divers times and places, all agreeing
in these particulars, are sufficient evidence of the truth of these
matters. To which we shall rejoyn, that the Confessions of Witches,
however considered, are not of credit and validity to prove these
things; but are in themselves null and void, as false, impossible, and
forged lyes, which we shall make good by these following Reasons.

[Sidenote: _Reas. 1._]

1. The Witch must be taken to be either a person _insanæ, vel sanæ
mentis_; and if they be _insanæ mentis_, their Confessions are no
sufficient evidence, nor worthy of any credit; because there is neither
Reason, Law, nor Equity that allows the testimony or confession of an
Idiot, Lunatick, mad or doting person, because they are not of a right
and sound understanding, and are not to be accounted as _compotes
mentis_, nor governed by rationability. For as by the Civil Law mad
Folks, Idiots, and Old men childish, Bond-slaves, and Villains are not
capable of making a Will to dispose of Goods, Lands, or Chattels: so
much more are all these sorts of persons excepted for giving evidence by
confessions, or otherwise in matters concerning life and death, which
are of far greater weight and concernment. And that these persons are of
unsound understandings, is manifest in all the points that they confess,
and therefore are no proof, nor ought to be credited: and that for these
reasons. 1. Because the things they confess are not attested by any
other persons of integrity and sound judgment, and they must of
necessity be lyars, because the Bond-slaves of the Devil, whose works
they will do, and he was a lyar from the beginning. 2. Because they
confess things that are impossible (as we shall prove anon) and
_confiteri impossibilia insanientis est_. 3. There is no good end
wherefore they make these Confessions, neither do they receive any
benefit by them, either spiritual or temporal, internal nor external.
And this doth sufficiently shew, that they are deluded, melancholy, and
mad persons, and so their Confessions of no credit, truth, or validity.

[Sidenote: _Reas. 2._]

[Sidenote: 2 Thess. 2. 10, 11, 12.]

[Sidenote: 2 Tim. 2. 26.]

[Sidenote: Joh. 8. 44.]

2. Their Confessions will be found null and false, if we consider the
impulsive cause that moves them to make them, and the end wherefore they
declare such false and lying matters, and that in these particulars. 1.
The moving cause is not, nor can be the Spirit of God, which is a Spirit
of truth and righteousness, nor any motion of true remorse for their
sins, or any thing flowing from repentant hearts, because they are
persons forsaken of God and his Grace, and given over to reprobate minds
and senses, and therefore the truth of the Word of God is fulfilled in
them: _Because they received not the love of the truth, that they might
be saved, therefore God shall send them strong delusion, that they might
believe a lye. That they all might be damned, who believed not the
truth, but had pleasure in unrighteousness._ 2. Neither is the end for
the glory of God, or their own Salvation, because they are the Vassals
and Bond-slaves of Satan, being kept Captive at his will, and are Rebels
and Traitors against God and Christ, his Church and Truth, having
renounced the Faith, and become Apostata’s to the truth. 3. The
impulsive cause and chief end wherefore they make these and such like
confessions, is sometimes, and in some persons meerly to eschew torture
and bodily pains, and sometimes the quite contrary solely to escape the
present miseries of a poor, wretched, and troublesom life; and therefore
these confessions not at all to be credited, as being vain and feigned.
4. Sometimes they are by force, waking, craft, and cunning, in hope of
pardon and life, to make such confessions as the base ends and corrupt
intentions of the Inquisitors themselves, or their Agents, have infused
into them, for the advancement of false Doctrine, Superstition, and
Idolatry: such were the most (if not all) recorded by _Delrio Bodinus_,
and the rest of the Witchmongers, to which no credit can be given at
all. 5. But the chief end that Satan hath (who is the Forger, Contriver,
and Deviser of these Confessions, if voluntarily and freely made, the
principal Agent in all these matters) is to set forth the power and
glory of his own Kingdom, thereby to lead men into, and continue them in
lyes and errors; _for when he speaketh a lye, he speaketh of his own,
for he is a lyar, and the father of it_, and the Witches are his
Children, and the works of their Father the Devil they will do, and he
was, and is a Murtherer and Lyar from the beginning. And thus far we
acknowledge a spiritual and mental League betwixt the Witch and the
Devil, by virtue of which they confess these horrible and abominable
lyes, of the glory of him and his Kingdom; but other League or Covenant
there is none, neither is there any the least spark of truth in all that
they say or confess, because their sole end in making of these
confessions, is to advance the credit and power of Satan. 6. The
impulsive cause that often makes them to utter such confessions of
strange and impossible things, is the strong passive delusion, that they
lye under, contracted by ignorant, unchristian, and superstitious
education, which they have suckt in with their milk, heightned with an
atrabilarious temper and constitution, and confirmed by the wicked lyes,
and teaching of others, which makes them confess these execrable things,
which they in their depraved and vitiated imaginations, do think and
believe they have done and suffered, when there was never truly acted
any such matter _ad extrà_, but only in their mad and deluded
Phantasies: and so no more credit to be given to them, than to the
maddest Melancholist that ever was read or heard of.

[Sidenote: _Reas. 3._]

[Sidenote: _Lib._ 1. of Prognost.]

[Sidenote: _Hist. meditat._ _lib._ 4. _cap._ 13. _pag._ 280.]

[Sidenote: History 1.]

[Sidenote: _Hist. nat._ _l._ 7. _c._ 52. _pag._ 103.]

[Sidenote: _Doctor. Epist._ _pag._ 641.]

[Sidenote: History 2.]

[Sidenote: _Histor. Animal._ _lib._ 8. _cap._ 24.]

3. That there is not any jot of truth in these Confessions, is manifest,
if we consider the subjective matter of them, as is plain by these
ensuing grounds. 1. For the most of them are not credible, by reason of
their obscenity and filthiness; for chast ears would tingle to hear such
bawdy and immodest lyes; and what pure and sober minds would not
nauseate and startle to understand such unclean stories, as of the
carnal Copulation of the Devil with a Witch, or of his sucking the Teat
or Wart of an old stinking and rotten Carkass? surely even the impurity
of it may be sufficient to overthrow the credibility of it, especially
amongst Christians. 2. There are many things that have no verity in them
at all, that notwithstanding have verisimilitude; but these are not only
void of truth, but also of truth-likeliness: for it is neither truth,
nor hath any likelihood of it, to believe it for a truth, that the Devil
should carry an old Witch in the Air into foraign Regions, that can
hardly crawl with a staff, to dancing and banqueting, and yet to return
with an empty belly, and the next day to be forced, like old _Dembdike_
or _Elizabeth Sothernes_, and _Alizon Denice_, to go a begging with the
sowr-milk Can: is this either probable or likely? would it not much more
have advantaged the Devils interest and his Kingdom, to have furnished
them with good and true meat and drink, and not with such imaginary
Cates, which would neither fill the stomach, nor satisfie the appetite?
Had it not been more for the Devils benefit to have furnished them with
plenty of gold and silver, than to let them go ragged and tattered,
begging their bread from door to door? 3. As these confessions have no
truth-likeliness in them, so they are things that are simply impossible
to be performed by any created power, and therefore must needs be false
and fictitious relations; for no Creature can perform any thing but that
for which by Creation it was ordered and designed to; but the Devils by
Creation have no generative power given them, nor members or organs to
perform the act of copulation withal; and therefore their having carnal
copulation with the Witches, is a most monstrous fiction, and an
absolute impossibility, and can have nothing in it more than the
stirring up of the imaginative faculty, and thereby to move titillation
in the members fitted for the act of generation, which is a thing that
happens to many both men and women, that are of hot constitutions, and
abound with seed, which we call _nocturnæ prolutiones_, of which the
Divines and Casuists make that great question, _An nocturnæ prolutiones
sint peccatum?_ And it is as simply impossible for either the Devil or
Witches to change or alter the course that God hath set in Nature, as to
transubstantiate a man or woman into a Cat, a Dog, or a Wolf; and
therefore are these confessions meer impossibilities and monstrous lyes.
4. There can in sound and right reason no credit at all be given to
these confessions, because divers of them have been proved to be utterly
false, as is plain in the man that did confidently affirm, that he was a
true Wolf, and that he had hair under his skin, the woful tryal of which
was his death, though a pregnant and undeniable proof, that the delusion
was in the Phantasie, and that there was no real change of the mans body
into a Wolf; and therefore doth flatly overthrow the credibility of
these vain and lying confessions. To the same purpose is the story
related by _Camerarius_ from _Johannes Baptista Porta_, a great
Naturalist, and a person of competent veracity, which is this. “Once
(saith he) I met an old Witch, one of those that are said to enter
houses in the night time, and there to suck the blood of little children
lying in their Cradles. Having asked her a question of something, she
promised forthwith, that within a while she would give me answer. She
puts forth of her Chamber all those that went in with me to be witnesses
of that which should pass. Having shut us out, she strips her self stark
naked, and rubs over all her body with a certain Oyntment, which we saw
through the chinks of the door. The operation of the soporiferous
juyces, whereof this Oyntment was compounded, made her fall to the
ground, and brought her into a deep sleep. Upon this we open the door,
and some of us begin to strike and knock her well-favour’dly; but she
was so soundly asleep, that to strike her body and a stone, it was all
one. Forth we go again, in the mean time the Oyntment had ended his
working, and the old Trot being awaked, and having put on her cloaths,
begins to tell tales of _Robin Hood_, saying, That she had passed over
Seas and Mountains, and then gives us false answers. We tell her, that
her body had never stir’d out of the Chamber; she maintains the
contrary: we shew her the blows we had given her, she persisteth the
more stifly in her opinion.” By the testimony of this Author, who was an
ear and eye-witness of this passage, and other persons with him, which
manifests it to be good and sufficient evidence, it appeareth, that the
Witches are under a melancholy and passive delusion, promoted by the
help of soporiforous Oyntments, whereby they fancy and think they are
carried into far remote places, where they hear and see strange things,
and do and suffer that which is not at all performed, but only as in a
dream, their bodies in the mean time lying immoveable, and so do but
relate falsities and lyes, which is an unanswerable proof of the
absolute falsity of their confessions, the thing that here we undertook
to make good. And some late Learned men (with Mr. _Glanvil_ himself)
giving too much credit to the things related by the Witches in their
confessions, to be true stories of things really performed at a great
distance, have been forced to revive that old Platonical Whimsie, of the
Souls real egression forth of the body into far distant places, and its
return again, with the certain knowledge of things there done or said,
according to the relation that _Pliny_ gives us in these words:
_Reperimus (inquit) interempla, Hermotimi Clazomenii animam relicto
corpore errare solitam, vagámq; è longinquo multa annuntiare, quæ nisi à
præsenti nosci non possent, corpore interim semianimi: donec cremato eo
inimici (qui Cantharidæ vocabantur) remeanti animæ velut vaginam
ademerint_. To which notwithstanding he doth not seem to give credence.
But these Relations of the Witches are meer lyes and forgeries, and are
but taught them by the spiritual craft of the Devil, thereby to pretend
to imitate the true Visions that the Prophets had from God. And though
there may be some peculiar persons that have the way to fall into
ecstasies, (as _Helmont_ witnesseth of himself) and may thereby
understand many mystical matters, yet in it there is no real egression
of the Soul forth of the body, but a freeing or withdrawing of it from
the Phantasie and Senses, and then (as the Cabbalists and mystical
Authors say) it is joyned to the intelligible World, and beholds things
as present, and though there may be something of truth in it, yet few
Authors of credit and veracity, have attested it upon their own
experience, and there may be much fallacy and danger in it, and
therefore we leave it to further search and inquiry. Another apparent
ground of the nullity of the truth or credit of these confessions, is
that which a learned Divine in his Letter to Dr. _Wierus_ gives us, the
substance of which we shall give in English, which is this: “I have
known (he saith) the year foregoing (he writ his Epistle _Anno_ 1565.)
many foolish things from the private confession of a certain old Woman,
an Inchanter, who when she had heard in my Sermon the place in the 19.
Chapter of the _Acts_ explained, _That many of the Ephesians, being of
those who had exercised curious Arts, had brought their Books, and
burned them openly, &c._ She forthwith (he saith) came unto me with a
mind plainly troubled; and with tears pouring forth into my bosom the
secrets of her breast, did receive Christian instruction; and when she
had understood, by the blessing of God, the vanity of Diabolical
Impostures, and perceived them with opened eyes, she was easily
converted to the light of truth, the smoak of lyes being laid aside.
She, truth being once received, hath most constantly confessed, that it
did appear to her more clear than the light at noon day, that Satan did
only deceive and blind the eyes of his Vassals, and that there was
nothing done in verity, and this she declared with a detestation of her
Diabolical Art.” And so concludes it in these words: _Vno verbo dicam,
me satis experientiâ didicisse, bonam partem incantationum mera esse
insomnia_. And whosoever shall read, and seriously consider the Epistle
of that excellent and learned Divine, will find the most of those vain
illusions laid open and confuted: so that in all (or the most) of the
things attributed unto Witches, we shall find no more of Diabolical
operation in them, than an internal, mental, and spiritual delusion, in
making the Witches to believe, and to draw on others to the same opinion
that the Devil hath a kind omnipotent Power and Soveraignty. Therefore
did _Aristotle_ well conclude: _Incantamenta esse muliercularum
figmenta_.

[Sidenote: _Reas. 4._]

[Sidenote: Joh. 8. 44.]

[Sidenote: 1 Joh. 3. 8.]

[Sidenote: Psal. 62. 4.]

4. A fourth Reason of the meer falsity and incredibility of these
Confessions is this: Is it possibly credible to a rational and unbiassed
judgment, that the Witches (though never so many, at several times and
places) having made themselves the Slaves and Vassals of the Devil, both
in soul and body, and being led by his lying and deceitful Spirit
(though making large and voluntary confessions) can be conceived to have
any touch of truth in them at all? Surely no more truth in these
confessions, than there is in the Devil, who was a Lyar from the
beginning; and therefore we argue thus. Such kind of will, affections
and inclinations as are in the Devil himself, such kind are in his
Children. But the will and affections of the Devil are against God, his
Truth, and against all Gods people, and his inclinations tend to
continual lying. Therefore the will, affections, and inclinations of his
Children (such as the Witches are, and are granted to be) are against
God, his Truth, and against all Gods people, and their inclinations tend
to continual lying. The proof of the major and minor Proposition is the
plain words of our Saviour, _Ye are of your father the devil, and the
lusts of your father the devil ye will do_, θέλετε ποιεῖν, _and he was a
murtherer from the beginnings and abode not in the truth, because there
is no truth in him. When he speaketh a lye, he speaketh of his own: for
he is a lyar, and the father of it._ And again St. _John_ tells us: _He
that committeth sin, is of the devil; for the devil sinneth from the
beginning_. So that it may truly be said of them, _They delight in
lyes_, and their confessions are nothing but lyes. And if they object
and say, that here we confess a League with the Devil and the Witch,
otherwise the Witches could not be his Children, Vassals, and
Bond-slaves, which elsewhere we deny; we answer, it is a gross mistake,
in not observing the distinction we make betwixt a mental and spiritual
League, such as the Devil and _Judas_ made, and such as all wicked men
make with him, and under this League we acknowledge all Witches to be;
but a visible and corporeal League we positively deny, and so the
objection is of no validity. And thus we suppose we have sufficiently
proved, that there ought no credit at all to be given to the Confessions
of Witches, no more than to Devils, who are all lyars.

Now let us proceed to their third main Objection: That so many wise and
grave Judges and honest Juries could not have been deceived, to put to
death such great numbers of those kind of people, without sufficient
proof of the matters of fact. Against which we oppose these following
Reasons.

[Sidenote: _Reas. 1._]

1. It is but an Argument at the best to drive the other Party into an
absurdity, which is not of any such dangerous consequence, as may be
supposed; for it would but conclude, that many grave and wise Judges and
Juries have been imposed upon, and deceived, which is but _argumentum ad
homines_, and doubtless many might, and have been. And do not we
Christians hold, that the gravest and wisest Judges amongst the _Turks_
and _Persians_ have been, and are deceived, and have done unjustly in
persecuting and putting Christians to death, because they would not
submit to the Religion of _Mahomet_, and yet we account it no absurdity
or injustice to pass that censure upon them? And do not the Idolaters in
all those large Empires and Kingdoms of _Tartary_, _China_, the _Moguls_
Country, and the rest of those Countries in the East of _Asia_ persecute
and put many to death, for not worshipping their Idols, or embracing
their Religion; and do we think it absurd to censure and condemn them of
injustice, though in their own Countries they be accounted grave and
wise Judges? Surely we do not, and there is the parity of reason in both
the Arguments, for all are but men, and so may erre.

[Sidenote: _Reas. 2._]

2. But as for the grave, learned, and wise Judges, and understanding and
honest Juries within His Majesties Dominions, we affirm they are clear
and innocent from these imputations, and that for divers and sundry
sound reasons. 1. Our Judges and Juries have no such sinister and
corrupt ends, to wrest the Laws, or wring forth and extort feigned and
false Confessions, because they have no such ends as to uphold and
maintain idolatrous and superstitious Tenents, as praying to Saints,
magnifying of Holy water, or setting up of Purgatory, as had the Popish
Inquisitors, and the Demonographers, and Witchmongers that writ for
those ends. And therefore it is no absurdity to say or think, that they
dealt unjustly in their proceedings, which our learned and pious Judges
are not, nor can be guilty of. 2. The Inquisitors and their Agents had
benefit by the death of Witches, having a share in their Goods, and
therefore no absurdity to conclude, that their proceedings were unjust,
partial, and corrupt, of which our judges and Juries are clear, as
having no profit at all by the death of these wretched and deluded
people. 3. Our Judges are but sworn to the due execution of the Laws
made, and the Juries sworn to bring in their Verdicts according to their
best evidence: now if the Witnesses forth of malice, envy, ignorance, or
mistake swear to matters of fact, for which death or other punishments
are allotted by the Law, both the Judges and the Jury are absolutely
excusable; and if there be any guilt in the Witnesses, or falsity in
their Evidences, it lyes at their own doors, and upon their own
consciences, and the Judges and Jurors are clear, and not to be blamed,
for no humane prudence can altogether prevent, that Witnesses may not
erre or swear falsely.

[Sidenote: _Reas. 3._]

3. Have there not been many thousands of true and faithful Martyrs, that
have suffered and been condemned in many Ages, in many and several
Countries, at many different and distinct times? And some of these have
been condemned by such as were called and accounted General Councils,
Parliaments, High-Courts of Justice, and other places of great
Judicature, before Judges that were accounted wise, grave, and learned,
and by Juries of honesty and understanding: were there therefore no true
Martyrs, and were they all justly condemned and put to death? or is it
absurd to be guilty of such incredulity, as to think and hold, that so
many grave and wise Judges, and knowing Juries were deceived, and did
unjustly? Let Mr. _Glanvil_ or any other solve this Argument; and carry
the cause; or else we must necessarily conclude, that _opinio quæ à se
non propellit absurda, per absurda non premit adversarium_.

Now having given a full and satisfactory Answer to their main and
strongest Objections, and defeated the whole force of their first and
most furious Charge, we shall proceed to overthrow their main Battel, in
proving the four Particulars mentioned in the beginning of the Chapter,
to be false and impossible. And in doing of this, we shall handle the
three first promiscuously and all together, and the fourth about
Transubstantiations or Change of Witches into Cats, Hares, Dogs, Wolves,
or the like, we shall handle by it self.

[Sidenote: Eph. 2. 2.]

[Sidenote: 2 Thess. 2. 4.]

[Sidenote: Luk. 22. 2.]

[Sidenote: _Chrys. in Luc._ 22. 3.]

[Sidenote: Joh. 13. 2.]

1. And first we acknowledge an internal, mental, and spiritual League or
Covenant betwixt the Devil and all wicked persons, such as are Thieves,
Robbers, Murtherers, Impostors, and the like, whereby the temptations,
suggestions, and allurements of Satan, spiritually darted, and cast into
the mind, the persons so wrought upon, and prevailed withal, do assent
and consent unto the motions and counsels of the evil Spirit, and so do
make a League and Covenant with the said evil Spirit, as saith the Text:
_According to the Prince of the power of the air, that now worketh in
the children of disobedience_. He doth not only rule over them, but also
worketh in them; for men are either the Temples of God, or the Temples
of Satan and Antichrist, _who sitteth in the Temple of God, and opposeth
and exalteth himself above all that it called God or worshipped_. Such a
spiritual League or Covenant as this did _Judas_ make with the Devil,
whereby he agreed to betray his Master Christ. _Then entred Satan into
Judas_: not that essentially or personally he entred into _Judas_, but
that he put it into his heart, βεβληκότος, to betray him: which wrought
so effectively in him in a spiritual manner, that he took up that
Diabolical resolution to betray his innocent Master: and this was
entring into a spiritual League with the Devil. For as _Theophylact_
saith upon the place. _Hoc enim significat, spospondit, hoc est,
perfectam promissionem & pactum fecit._ And another saith: _In Judam
Satanas intravit, non impellens, sed patulum inveniens ostium: nam
oblitus omnium quæ viderat, ad solam avaritiam dirigebat intuitum_. And
again: _Missio ista spiritualis suggestio est, & non fit per aurem, sed
per cogitationem: diabolicæ enim suggestiones immittuntur, & humanis
cogitationibus immiscentur_.

2. We acknowledge that this spiritual League in some respects and in
some persons may be, and is an explicit League, that is, the persons
that enter into it, are or may be conscious of it, and know it to be so;
for when a person resolves to murther, he cannot but know that he then
maketh a League with the Devil, who was a Murtherer from the beginning.
And it is manifest, that in this League, and in no other, were all the
Priests that belonged to the Oracles, who knew well enough that the
Idols or false Gods they worshipped, did give no answers at all, but the
responsions given were only of their own devising and framing, to uphold
their credit; and more colourably to cozen and deceive the people, they
did pretend that they had answers from their Gods or Idols, and thus far
the Devil was in all their impostures and jugglings. And so all the
several sorts of the Diviners or Witches mentioned in the Old Testament,
were under a spiritual League with the Devil, and did very well know,
that what they did, was not by the finger of God, but either by the help
of Art, Nature, Leger-de-main, Confederacy, or such like impostures and
cheats: and yet they pretended, as did _Simon Magus_, and gave out that
they were some great men, thereby to deceive others, when explicitly
they plainly knew that themselves were but dissemblers and lyars, and
that for gain, credit, and vain-glory they pretended to do those things,
which they could never truly perform. And under this spiritual League,
explicitly considered, are all our Figure-flingers contained, who take
upon them (far beyond the Rules of the true Art) to declare where
stollen Goods are, and to cause them to be brought back again, and many
other such vain and lying matters, which they well know they have no
power to perform, but that they willingly and knowingly take upon them
to pretend to do these things for vain-glory and filthy lucre sake. And
of this sort are all our pretending Conjurers, Diviners, Wizards, and
those that take upon them to reveal things by looking in Crystals,
Beryls, and the like, (of which we may perhaps speak more largely
hereafter) that indeed know well enough they do but deceive and cheat
others: of all which we could recite very lepid and apposite stories,
certainly known unto us, or discovered by us; but Mr. _Glanvil_ would
account them but silly Legends and old Wives Fables, and therefore we
shall supersede here, and leave them to a fitter place.

[Sidenote: Isa. 8. 19, 20.]

[Sidenote: _Calvin in loc._]

3. There are others that are under this spiritual League, though
implicitly, as are all those that we have granted to be passively
deluded Witches, those that by ignorant and irreligious education,
joyned with a melancholy temper and disposition, to which they have
added Charms, Pictures, and other superstitious Ceremonies, which they
learned by Tradition. By all which they become so deluded and besotted
in their Phantasies, that they believe the Devil doth visibly appear
unto them, suck upon them, have carnal copulation with them, that they
are carried in the Air to feastings, dancings, and such like
Night-revellings; and that they can raise tempests, kill men or beasts,
and an hundred such like fopperies and impossibilities, when they do nor
suffer any thing at all, but in their depraved and deceived
imaginations. And so do blindly and implicitly believe that the Devil
doth perform all these things for them, when indeed and truth he doth
nothing but dart and cast in these filthy and fond cogitations into
their minds agreeable to their wicked wills and corrupted desires, and
so are fast bound in this spiritual and implicit League. And under this
spiritual implicit League are also comprehended all those that are
Witchmongers, and believe the verity and performance of these things,
and think that the Devil can both hurt and also help, and that there is
a bad and a good Witch, or with Mr. _Perkins_, a black and a white one,
by which wicked opinion, the seeking unto Witches, Wizards, Mutterers,
Murmurers, Charmers, South-sayers, Conjurers, Cunning-men and women (as
we speak here in the North) and such like, is still upholden by the
Authors and Favourers of this opinion, contrary to the direct counsel of
the Holy Ghost, who saith: _And when they shall say unto you, Seek unto
them that have familiar Spirits, and unto Wizards that peep and that
mutter; should not a people seek unto their God? for the living to the
dead. To the law and to the testimony: if they speak not according to
this word, it is because there is no light in them._ And therefore saith
one: _Admonet etiam, nos adversus impios cultus & superstitiones tutos
fore, si in lege Domini acquiescamus_. The League or Covenant betwixt
the Devil and the Witch, is that which is visible and corporeal, where
he is supposed to appear in some bodily shape unto the Witch, and to
have oral and audible conference with him or her, and so to make a
League or Covenant; and this is the thing that we deny, and the
consequents thereof, that he doth not suck upon their bodies, nor hath
carnal copulation with them, nor carries them in the Air, nor for them,
nor by them doth destroy or kill man or beast, raise tempests, or change
them into Cats, Hares, Wolves, Dogs, or the like; and this we oppose
with these following Reasons.

[Sidenote: _Reas. 1._]

[Sidenote: 2 Pet. 5. 8, 9.]

[Sidenote: Rev. 12. 9.]

[Sidenote: 2 Cor. 2. 11.]

[Sidenote: Eph. 6. 11.]

[Sidenote: Mat. 24. 24.]

[Sidenote: 2 Tim. 2. 25, 26.]

1. Whatsoever the Devil worketh, it is to bring advantage to his own
Kingdom, or otherwise he should act in vain. But whatsoever he worketh
by a visible Covenant, is not for the advantage of his own Kingdom: and
therefore it is in vain. The major is plain from the Text: _Be sober, be
vigilant, because your adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour, whom resist stedfast in the faith_.
The minor is manifest in these two particulars. 1. _Satan is that old
Serpent, that was, and is more subtile than any beast of the field,
which the Lord God hath created_: which notwithstanding the vain Cavils,
and seeming Arguments of _Pererius_, must be understood of Satan the
Adversary of Mankind, and not of the natural Serpent, which is not the
most subtile beast that God hath created, there being many others more
subtile than the Serpent; and the Scripture tells us of his cunning and
wiliness: for the Apostle saith, _We are not ignorant of his wiles or
devices_ νοήματα. And the Apostle in another place calls them μεθοδείας,
_his wiles_, which are so great, _that if it were possible, they might
deceive the very elect_. So that he wants no cunning nor subtilty to
know how to bring a sinner into his snare, and to hold him fast, and
when he is fast, he knows he need do no more, and therefore acts not in
vain. 2. Before he need attempt a visible apparition to the Witch (if
any such thing could be) he knows that the Witch is sure and fast in his
snare by a spiritual Covenant already entred into, and therefore knows
he need do no more, and he is too cunning to act to no purpose, and
therefore doth St. _Paul_ warn _Timothy_, _That a Bishop must have a
good report, lest he fall into the snare of the devil_, all sins being
the snares of the Devil, and when men are fast taken in them, they are
in Satans fetters, and he labours no more but to keep them there. And so
the same Apostle speaketh of those that oppose the Gospel, _that they
must be instructed in meekness, that they may recover themselves out of
the snare of the devil, who are taken captive by him at his will_. So
that sins keep men in the spiritual snare of the Devil, and so are all
those that are accounted Witches, in that spiritual snare, holden fast
enough by their own consents and corrupt wills, and need no bodily
apparition to make them surer: and so this visible League falls to the
ground, as having no ground nor end why it should be made. And for the
Devil to appear like a Dog or a Cat, and speak, would sure not only
fright and startle an old Witch, but even the boldest and most
stout-hearted person.

[Sidenote: _Reas. 2._]

2. The Witches by visible apparitions of the Devil (if any such thing
could be) in any shape, could have no more assurance of Satans
performances, than they have already, by mental perswasion, and the
dominion of him in their hearts, _who is the Prince of the air, and
worketh in the children of disobedience_, because by that visible
appearance there is not brought any Hostages or Witnesses, which are
absolutely necessary to confirm such a League or Covenant. And these
representations being made in their imaginations and fancies, wherein
they think they see, do, and suffer these delusive Visions, they are
most firmly and pertinaciously confirmed in the belief of them, that any
Apparition externally must needs be vain and superfluous.

[Sidenote: _Reas. 3._]

3. If the Witches be not superlatively mad (and if so, then so to be
judged of, and all that in this point is believed of them either in
doing, suffering, or otherwise, must be judged extreme folly and
madness) they will not make a League with the Devil, knowing him to be
the Devil, because they cannot but know that he was and is a Lyar and a
Murtherer from the beginning, and hath deceived many before them, that
were of the same way and profession. And a visible appearance can afford
them no certain security, but that he may and will deceive them still,
and that he continueth a lyar and a deceiver. But while the delusion is
internal, and the imagination depraved, and led by the suggestions and
motions of Satan, they then are so blinded, that they see not, nor
understand the danger they run into, nor the certainty of the deceit
they lye under, which a visible Apparition would sooner shake and
overthrow, than any way confirm, and therefore is false and needless.

[Sidenote: _Reas. 4._]

4. But how come the Witches certainly to know that the Devil can perform
such things as they would have done? Surely by no means, but either by
traditional hear-say or inward delusion; the one they know not, but that
it is a lye, and the other concludeth their passive delusion, to neither
of which a visible Apparition like a Cat or a Dog, and speaking unto
them, can bring any confirmation, except the Devil should bring them
good store of gold or silver, or work some strange feat before their
eyes, as to kill some men or beasts, or the like; but none of these
things are ever proved to be performed. And therefore it is not rational
to believe that Witches do make a visible and corporeal League with the
Devil, because by it they can have no certain knowledge, that he either
can or will accomplish such things for them, as they desire.

[Sidenote: _Reas. 5._]

[Sidenote: 1 Sam. 16. 14.]

[Sidenote: Mat. 8. 31, 32.]

[Sidenote: Job 1. 10, 11.]

[Sidenote: 1 Pet. 5. 8.]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Jude 6.]

[Sidenote: _Aug. super Psal._]

[Sidenote: Of evil _Aug._ _sect._ 3. _pag._ 279, 280.]

5. The Devil cannot by his own power or will, either appear visibly in
what shape he please, neither can he when he will, nor as he will,
perform these strange tricks, because he is under restraint, and can act
nothing but as the will of God orders and determines: so God sent an
evil Spirit upon _Saul_, otherwise he could not have troubled him; and
the Devils could not enter into the herd of Swine, until leave was given
them by our Saviour; neither could he afflict _Job_, until that Gods
hand was laid upon him, and God ordered him to be an instrument in that
affliction. And though the Devil be said _to walk about like a roaring
lion, seeking whom he may devour_, yet must that walking about be only
understood (and is so taken by all sound Expositors) of the evil and
wicked intention of his will, according to which he is always ready
seeking whom he may devour, if he be so ordered or permitted of God
(ordering and permission in this point, being but all one act of the
divine Will and Providence) and not in regard of his power or liberty to
act or execute what he please, and when and as he lift; for the same
Apostle and also St. _Jude_ telleth us, _that he is kept in chains of
darkness to be reserved unto judgment_, and by those chains he is kept,
that he cannot hurt or destroy, when and where he list, but as he is
sent and appointed of God, either to tempt or afflict the godly, or to
punish the wicked; and therefore the sentence of St. _Austin_ is much to
be weighed and considered, who saith: _Diabolus plerumq; vult nocere, &
non potest, quia potestas ista est sub potestate: nam si tantum posset
nocere Diabolus quantum vult, aliquis justorum non remaneret_. And
therefore I cannot but transcribe here the opinion of that pious and
learned person Bishop _Hall_ upon this very particular, which is this:
“Could _Samson_ have been firmly bound hand and foot by the Philistine
cords, so as he could not have stirred those mighty limbs of his, what
Boy or Girl of _Gath_ or _Ascalon_ would have feared to draw near and
spurn that awed Champion? No other is the condition of our dreadful
enemies, they are fast bound up with the adamantine chains of Gods most
merciful and inviolable Decree, and forcibly restrained from their
desired mischief. Who can be afraid of a muzled and tyed up Mastive?
what woman or child cannot make faces at a fierce Lyon, or a bloody
_Bajazet_ lockt up fast in an Iron Grate? Were it not for this strong
and strait curb of divine Providence, what good man could breathe one
minute upon earth? The Demoniack in the Gospel could break his iron
fetters in pieces, through the help of his Legion; those Devils that
possessed him could not break theirs; they are fain to sue for leave to
enter into Swine, neither had obtained it (in all likelihood) but for a
just punishment to those _Gaderene_ owners: How sure may we then be,
that this just hand of Omnipotence will not suffer these evil ones to
tyrannize over his chosen Vessels for their hurt? How safe are we, since
their power is limited, our protection infinite?” So that if the Devil
be thus chained and restrained by the omnipotent Decree and Providence,
that he cannot execute any evil, but as he is ordered of God, and that
God doth not let him loose but for just causes and reasons; then can it
not be that the Devil doth visibly appear and make Leagues with Witches,
nor work such strange things for them, because there is no just or
reasonable end that can be assigned, why God should order him to do
these things; and therefore a visible League with Witches is meerly
false and fraudulent.

[Sidenote: _Reas. 6._]

6. This pretended League must needs be a lye and a figment, because of
the effects that are feigned to follow, as to have carnal copulation
with the Devil, to raise storms and tempests, to flye in the air, and to
kill men and beasts. For if these things be done, they are either
performed by the Witches own natural power, or by the Devils. If by the
Witches natural power, or the force of her resuscitated imagination and
strength of will to work _ad nutum_ (as _Van Helmont_ seems to hold)
then the Devil operateth nothing, but in playing the Impostor, and
deceiving the Witch, and that he may easily do by internal and mental
delusion, and needs no visible League to bring it to pass. And if the
Witch kill men or beasts, or perform any of the fore-cited Feats by
natural means or Agents, then where is the Devils power, or wherein is
the Witchcraft or Fascination, or where is the effect of the League? And
if the Witch kill by natural means, then the natural Agent is not simply
evil, but in the use and application. As a Sword is a natural and lawful
instrument for an honest man to use, to defend his life withal, in using
of it with his natural power and skill; but if a Thief or a Robber, with
his natural power and skill, use a Sword to kill and murther an honest
man withal, it is wickedness in the use and end, but not in the agency
of the Thief, nor in the effect of the Sword. So if the Witch by any
natural means (though never so secret) do kill a man or child, it is
murther; but wherein lyes the Witchcraft? Is it any thing else but
_Veneficium_ (as both the Greek and Latine words do import) to kill by
some secret way of poysoning? Shew what Witchcraft there is in it
besides. If the Devil by his own power kill a man, or perform the
Witches carrying in the air, and the like, let us know how, or by what
means he performeth the same? If what the Devil performeth in natural
and corporeal matter, be (as the Fathers, Schoolmen, and Divines most
generally hold) by applying natural Agents, to fit passives, then the
effect is natural, and so in killing any person, it is only wicked and
diabolical, in regard of the end, which is murther, but what Witchcraft
is there in the means and operation? And therefore _Guiterrius_ strongly
concludeth thus. “If there be no natural Fascination, there can be no
diabolical; but there is no natural Fascination (as he thinketh he hath
sufficiently proved) therefore he concludeth there is no diabolical
Fascination at all.” There is no way to solve this Argument, but either
in denying that the Devil worketh these things by natural means, and
then it crosseth the opinion of all the Learned in general, ancient,
middle, and modern, or by proving that there is natural Fascination, and
then diabolical is but in vain and needless.

[Sidenote: _Reas 7._]

7. How can the Witches (if not maniacal in the highest degree) believe,
that the Devil who is a Lyar, and the Father of lyes, and whom they
cannot but know hath in the like cases deceived many, that have (in
their opinion) made contracts with him, will prove true in the
performance of his promise? Or that he who is the enemy of all truth and
goodness, and laboureth to deceive all Mankind, will be faithful to
perform his promise, or to do them any good, either real or apparent? Or
(if the Witches be not incredibly mad) can they believe that he will
perform without Hostages, Bonds-men, or Sureties? when we find that the
weakest and maddest of Mortals, if he make a Covenant with another of
known loosness and deceit, though for a thing of a far less value, than
either soul or body, will he not require sufficient Bonds-men and
Security? Now what Bonds-men or Security can the Witches have?

[Sidenote: _Reas. 8._]

8. And if the Witches be not beyond measure deluded and mad, must they
not rationally know, that if the Devil deceive them (as he is sure to
do) there is no recompence to be had, nor any that can compel him to
perform bargains? Before what Judicature, before what Judges, by what
Law must they call him to an account, or have him punished? So that in
all reason and sound judgment we must conclude the Witches to be
absolutely mad, and then all these things also madness, lyes and folly,
or that there is not, nor ever was any such League or Covenant.

[Sidenote: _Reas. 9._]

[Sidenote: See the Arraignment of Witches in _Lancast. Ann._ 10.
           _Jacobi._]

9. But if all this were granted, yet who are the Witnesses to this
visible League or Covenant, can the Witches name or find any? The things
that cannot be proved by sufficient Witnesses, are never to be believed,
and we have proved the nullity, impossibility, and falsity of the
pretended Confessions of Witches themselves, and therefore that no
credit at all ought to be given unto them, and however no Law nor Equity
ought to allow the Evidence of a Party, as in these cases all Witches
are. And though some few of them have been so exceedingly mad to make
such false and absurd Confessions, yet if the Records of all Ages and
Courts were sought, it will be found that many hundreds of them have
suffered that never confessed the least tittle of any such matter; and
the supposed Witches of _Salmesbury_ in the County of _Lancaster_, the
tenth year of the Raign of King _James_, were so far from this
confession, that they were cleared, and the accusation found to be
false, and all acted by the imposture of one _Thompson_, or _Christopher
Southworth_. And I my self have known two supposed Witches to have been
put to death at _Lancaster_ within these eighteen years, that did
utterly deny any such League, or ever to have seen any visible Devil at
all: and may not the confession of these (who both dyed penitently) be
as well credited, as the confessions of those that were brought to such
confessions by force, fraud, or cunning perswasion, and allurements? But
if there be any such League or Covenant betwixt the Witches and the
Devil, how cometh the truth of this matter of fact (if ever there were
or could be any such thing) to be certainly known and revealed? Have any
of the Pen-men of the holy Scriptures recorded, that there ever was, is,
or can be any such League or Contract? Or was it ever attested by any
honest rational men, that were ear or eye-witnesses of such a bargain
and contract? Therefore we must once again conclude: _De non
apparentibus & non existentibus eadem est ratio_.

[Sidenote: _Reas. 10._]

10. As for the Witches either Males or Females, having carnal Copulation
with Devils, either as an _Incubus_ or _Succubus_, and their stealing of
seed from a man, and conveying it into the vessels of the woman, it is
in it self so horrid, monstrous, and incredible, that I cannot well
believe him to be a rational person, or _sanæ mentis_, that believes it
as a truth, and therefore cannot but think the rehearsal of it a
sufficient confutation. Also herein I do appeal to all learned
Physicians, who do know the way that Nature breeds humane seed, the
causes that make it prolifical, and the members fit for its generation
and reception, who (I doubt not) will deride this Tenent, and condemn
it, as false and abominable. Moreover, the horrid absurdity of it hath
been sufficiently demonstrated by _Wierus_, Dr. _Tandlerus_, Mr. _Scot_,
Mr. _Wagstaff_, and others: and therefore all we shall say is this:
“That Devils, whether conceived to be corporeal or incorporeal, and to
assume bodies (for the one it must of necessity be) were not created of
God to generate, neither have they, nor can have any seed, or members
fit for generation; and therefore to copulate or generate is derogatory
from the glory of Nature, and blasphemous against God and his Power.” As
for the Devils sucking the Teats, Warts, or such like excrescences of
the Witches bodies, we should have passed it over as easily as the
former, but only that Mr. _Glanvil_ hath taken up the Cudgels to defend
it: to confute which, we shall give these satisfactory Reasons.

[Sidenote: _Reas. 1._]

[Sidenote: _Pag._ 18.]

1. There can be no rational end assigned, why the Devil should perform
this action, for we must tell Mr. _Glanvil_ that supposals are no
proofs, and _ex suppositis supposita consequuntur_, and in a thing of
this nature, arguments to prove it probable are insufficient. And if (as
he confesseth) for their being suckt by the Familiar, I say, (he saith)
“We know so little of the Nature of Demons and Spirits, that ’tis no
wonder we cannot certainly divine the reason of so strange an action”:
Now if he knew so little of their Nature, it must needs be vanity and
arrogance to take upon him to declare so much: and if he could not
certainly divine the reason of so strange an act, it was extreme folly
and pride in him to bring in idle and vain conjectures and probability,
where verity and certainty are expected. One while he supposeth them
corporeal, which if granted, will not prove that they are recreated by
the reeks and vapours of humane blood, because their bodies are of a
more pure Nature, than to be nourished with gross, and sometimes
(especially in melancholick old men and women) corrupted blood; for if
every thing be nourished by its like, then they cannot be fed with
humane blood, for they have no flesh nor bones such as ours, that have
need to be nourished with blood. And for his next, _perhaps, and may be,
that it is a diabolical Sacrament_, we shall believe it when he proves
it, and not before. But he hath a third supposal, which to him seemeth
most probable, _viz._ “That the Familiar doth not only suck the Witch,
but in the action infuseth some poysonous ferment into her”. If this had
been most probable, why did he bring in the other two, that are less
probable? surely he might have known that, _frustra fit per plura, quod
fieri potest per pauciora_. And is his sucking now come to infusion and
injection? surely these will not accord: but enough of supposals.

[Sidenote: _Reas. 2._]

[Sidenote: History.]

2. But we must know of Mr. _Glanvil_, how he comes to know that the
Devils sucking of the Witches bodies is a truth, or ever was proved to
be matter of fact, who were by and present that were ear or
eye-witnesses of it? A thing that never was proved ought never to be
believed; and if he recur to the Witches confessions, that is fully
overthrown before, and we are sure that in these late years that are
past, when so many pretended Witch-finders were set abroad in _Scotland_
and _Northumberland_, they never manifested, nor could verifie any such
thing, but were found and discovered to be notorious Impostors and
Knaves, pretending to discover Witches by putting sharp Needles or Pins
into the Warts and hollow Excrescences of divers persons, when the
persons so dealt withal, did not see nor know; and if the persons did
not feel nor complain of pain, then (forsooth) they must be taken for
Witches, and be burnt. So of many persons they got money and bribes,
that they might not be searcht or stript naked, and of others for
finding Excrescences upon them that were hollow and fistulous, and
therefore when the Pin was thrust into the fistulous cavity, that was
skinned within, and so indolent, they were then accounted guilty, and
were either forced to compound with these notorious pretended
Witch-finders, or to be prosecuted for their lives. By which wicked
means and unchristian practices divers innocent persons, both men and
women lost their lives; and these wicked Rogues wanted not greater
persons (even of the Ministry too) that did authorize and incourage them
in these Diabolical courses, as though this had been some way prescribed
by God or his Word to discover Witches by, when it was an Hellish device
of the Devil to delude Witchmongers, and bring poor innocent people to
danger and death. Yet it had prevailed further, if some more wise Heads
and Christian Hearts had not interposed, by whom the Villany was
detected, and the Impostors severely punished; and that this is a most
certain truth, hundreds yet living can witness and testifie. And the
like in my time and remembrance happened here in _Lancashire_, where
divers both men and women were accused for supposed Witchcraft, and were
so unchristianly, unwomenly, and inhumanely handled, as to be stript
stark naked, and to be laid upon Tables and Beds to be searched (nay
even in their most privy parts) for these their supposed Witch-marks: so
barbarous and cruel acts doth diabolical instigation, working upon
ignorance and superstition, produce.

[Sidenote: _Reas. 3._]

3. But as this was never really proved _de facto_, that the Devil did
suck upon the body of a supposed Witch, so the possibility of it
likewise can never be demonstrated. For whether a Spirit be taken to be
corporeal, or to assume a body, yet it neither hath nor can have such a
body as our Saviour did appear in after his Resurrection, which was the
same real and numerical body that he suffered in, and was by the sense
of seeing and feeling distinguished from any bodies that Spirits can
have and appear in, especially in solidity and tangibility; for a Spirit
hath not flesh and bones, as he was felt and seen to have. And where
there is no flesh and bones, there cannot be any animal sucking, and we
speak not here of artificial sucking or attraction, of which there is a
great question, whether any such thing be at all or not; but however the
Spirits have no power to suck, because they have not flesh and bones.

[Sidenote: _Reas. 4._]

4. That there are divers Nodes, Knots, Protuberances, Warts, and
Excrescences that grow upon the bodies of men and women, is sufficiently
known to learned Physicians and experienced Chirurgions. Some have them
from their mothers wombs, some grow afterwards, some proceed from
internal causes, some from external hurts, some are soft, some hard,
some pendulous, some not, some fistulous, and issue matter, some hollow
and indolent, and many other ways. And these are more frequent in some
persons, by reason of their Complexion and Constitution, in others by
reason of their Age, Sex, and other accidents and circumstances,
especially in Women that are old, and their accustomed purgations staid,
or by reason of Child-birth, and the like. Now if all these were
Witch-marks, then few would go free, especially those that are of the
poorer sort, that have the worst diet, and are but nastily kept. And for
their being indolent, it doth argue nothing but ignorance; for many
sorts of Tumors and Excrescences are without pain, as well as fistulous
and hollow Warts. And it is a woful errour, to make that a sign and mark
of a diabolical Contract, that hath natural causes for its production.
And it is a strange kind of Logick to argue or conclude, that men or
women are Witches, and have made a Contract with the Devil, because they
have such Warts or Excrescences that are indolent when pricked into:
where is the coherence, connexion, or just consequence? Let all wise men
judge.

[Sidenote: _Psycholog._ _par._ 2. _pag._ 53. _&c._]

[Sidenote: Dialog. Discours. _pag._ 149, _&c._]

[Sidenote: Discovery of Witchcraft, _l._ 5. _c._ 1, _&c._]

As for that vain opinion, that Witches are, or can be really and
essentially transformed into Dogs, Cats, Hares, and the like, or men
transubstantiated into Wolves, it is largely by numerous positive
arguments, confuted by _Casmannus_, and by the Authors of that learned
Treatise of Spirits and Devils, written in the Raign of Queen
_Elizabeth_, as also by _Wierus_, Mr. _Scot_, and others; so that we
shall not bring all that others have written about this point, but note
such things as are most material, and have been less handled or regarded
by others, and that in these Particulars.

[Sidenote: _De Civit. Dei_, _lib._ 18. _cap._ 18. _pag._ 583.]

[Sidenote: _De Spirit. anim._ _cap._ 26.]

[Sidenote: _Hist. nat._ _l._ 8. _c._ 22. _p._ 114.]

1. It is taken to be a great matter with some, because St. _Augustin_
seemeth to favour this opinion of transformation, and tells us this: _Si
enim dixerimus ea non esse credenda, non desunt etiam nunc, qui ejusmodi
quædam, vel certissima audisse, vel etiam expertos se esse asseverent_.
And then saith: “And we, when we were in _Italy_, did hear such things
of a certain Region of those parts, where certain Women that kept Inns,
being skilled in these Arts (they did say) were wont to give in Cheese
to Travellers that they could get to take it, whence forthwith they were
turned into Juments, and carried necessary burdens, and when they had
done, did again return unto themselves, but that while they had not a
bestial, but rational and humane understanding.” And yet concludeth:
_Hæc vel falsa sunt, vel tam inusitata, ut meritò non credantur_. To
which we shall return these short answers. 1. Though St. _Austin_ were
in many things a very Learned man; yet being but a man, might and did
erre, not only in this point, but in many others. 2. His Reasons to
prove it by are weak and groundless. 3. He speaketh nothing of his
certain and peculiar knowledge, but by common fame and hear-say; and
therefore the matters alledged to be done, are not credible. 4. He
confesseth that they are either false, or so unusual, that they are not
worthy to be believed. 5. And when he hath said all he can, he
concludeth these Transformations (if any such were) to be but
phantastical, that is, to seem so, but not really to be so, and what he
meaneth by a phantastical appearance, is not easie to judge, whether it
were a delusion of the Phantasie within, or of the senses without. 6.
But in another place he telleth us this: _Non est credendum, humanum
corpus Dæmonum arte vel potestate in bestialia lineamenta converti
posse_; so that here is St. _Austin_ contradicting himself, or else he
concludeth nothing. 7. But his learned Commentator _Ludovicus Vives_
doth not give credit to those vain and lying Fables, but confuteth them
by the Authority of Pliny (who might have given St. _Austin_
satisfaction, if he had read him) who tells us roundly: _Homines in
lupos verti, rursumq; restitui sibi, falsum esse confidenter existimare
debemus, aut credere omnia quæ fabulosa tot seculis comperimus_. And
further saith: _Mirum est, quò procedat Græcia credulitas. Nullum tam
impudens mendacium est, ut teste careat._

[Sidenote: Gen. 19. 26.]

[Sidenote: _Antiq. Judaic._ _l._ 1. _c._ 12. _p._ 17.]

[Sidenote: Exod. 4. 3, 4.]

[Sidenote: Exod. 7. 9, 10, 20.]

[Sidenote: Exod. 7. 20, 21.]

[Sidenote: Job. 2. 9.]

2. For essential Transformations we have examples in the Sacred
Scriptures, but these not wrought but by a divine Hand and an omnipotent
Power. And such was that of _Lots_ Wife, who looking back contrary to
command, was turned into a Pillar of Salt, _& fuit in statuam salis_, as
_Arias Montanus_ renders it, which accordeth with the Hebrew exactly,
the vulgar Latine and others say, _versa est in statuam salis_: and this
by the divine finger was a real transubstantiation, especially in
respect of her body, the substance of which was really changed into an
absolute Pillar of Salt, without regression or returning back to what it
was before, but remained so still, and was standing in the days of
_Josephus_, if credit may be given to what he writeth. Another example
we have in _Moses_ his Rod, which God commanded him to cast upon the
ground, _and he cast it upon the ground, and it became a Serpent, and
Moses fled from before it. And the Lord said unto Moses, Put forth thine
hand, and take it by the tail. And he put forth his hand, and caught it,
and it became a rod in his hand._ This Rod afterwards _Aaron_ threw down
before _Pharaoh, and it became a Serpent, and swallowed up the rods of
the Wise-men and Sorcerers, and it afterwards became a rod again_, and
_Aaron_ used it in working some of the rest of the Miracles. So that
this was so true a transformation, that _Moses_ himself was afraid when
he saw the Rod a Serpent, that he fled from before it; and that it was a
real change, appeared in that it swallowed up the Rods of the Magicians,
and still afterwards became a Rod again. So likewise all the Waters in
_Egypt_ were really changed into blood: And our Saviour did really
change the Water into Wine at the Marriage in _Cana_ of _Galilee_. And
all these were true and real transubstantiations, which neither Devils
nor Witches can perform, as appeareth by these unanswerable Arguments.

1. All real Transubstantiations are wrought and performed by a divine
and omnipotent Power: but Devils and Witches have no divine nor
omnipotent Power. Therefore Devils or Witches cannot work or perform any
real Transubstantiations.

2. All Beings that work real Transubstantiations, must work contrary and
different from that order and course that God hath established in
Nature: but Devils and Witches cannot work contrary and different from
that order and course that God hath established in Nature. Therefore
Devils and Witches cannot work any real transubstantiations at all. Let
all the Witchmongers in the World answer these Arguments, if they be
able.

[Sidenote: Mat. 17. 2.]

[Sidenote: Mar. 9. 2, 3.]

[Sidenote: Luk. 9. 28.]

[Sidenote: Rom. 12. 2.]

[Sidenote: 2 Cor. 3. 18.]

[Sidenote: Luk. 9. 29.]

[Sidenote: Exod. 34. 33, 34, 35.]

3. We find also external Transfiguration, as of Christ in the Mountain;
for the Text saith, in St. _Matthews_ Gospel: _And he was transfigured
before them, and his face did shine as the Sun, and his raiment was
white as the light_. And _Mark_ saith: _And he was transfigured before
them, and his raiment became shining exceeding white as snow: so as no
fuller on earth can white them_. And St. _Luke_ saith: _And as he
prayed, the fashion of his countenance was altered, and his raiment was
white and glittering_. The word used in those places for the
transfiguring or altering of his face by St. _Matthew_ and St. _Mark_ is
μετεμορφώθη, from μετὰ _trans_, and μορφὴ _forma_, _figura_, the outward
form, shape, figure, or lineaments; and this word is also used for the
change or transforming of the mind, will, desires, and affections: For
so the Apostle saith: _And be not conformed to this world: but be ye
transformed by the renewing of your mind_. And again he saith: _We
behold as in a glass the glory of the Lord with open face: and are
transformed into the same image from glory to glory_. But St. _Luke_
instead of this word expresseth it thus: τὸ εἶδος τοῦ προσώπου αὐτοῦ
ἕτερον. _Tremellius_ renders it: _Transformatus est aspectus vultûs
ejus_. And _Beza_: _Species vultûs ejus alia_, which is nearest the
Greek. So _Moses_ face, when he had been with the Lord upon the Mount,
the skin of it did shine, so that he put a veil upon it, when he spoke
to the people, and put it off when he went in to speak unto the Lord. So
that these were external alterations of both Christs and _Moses_ face,
by appearing glorious, resplendent, and shining like the Sun, and this
was wrought by a divine hand and power. From whence we may note,

1. That though Christ was thus gloriously transformed (for so the word
doth bear) yet we are not to imagine, that Christ was essentially
changed into some other substance or nature; no, but that he was rather
made there most resplendent in glory.

2. And where the Apostle wisheth the _Romans_ to be transformed: Is it
to be essentially transformed into any other substance or natural thing?
Nay not so, but effectively into some other more sacred qualities, by
the renovation of their inward mind. And again where he saith: _And are
transformed into the same image from glory to glory_. His meaning is
not, that we are essentially transformed into the very image of God; for
so should he very shrewdly confirm that foolish opinion of some, who
hold that men are deified in God, and that God also is hominified in
men: But his purpose is, that we (by the operation of the holy Spirit)
should proceed and grow (by degrees) from glory to glory, until we be
truly conformed unto the similitude of that same glorious Image of God
wherein we were first created; and so intendeth no essential
transformation at all.

[Sidenote: _Observ. medic._ _pag._ 80, _&c._ _Id. pag._ 129.]

3. We are here to note the difference betwixt this Transfiguration, and
that which may proceed from natural causes, as passions, affections, or
diseases; and also from artificial or counterfeited Transfigurations.
For it is wonderful to behold, how anger and rage doth alter the faces
and countenances of some, and so grief, sorrow, despair, and the like,
in others, causeth horrible changes all over the external parts both of
the face and body. Neither is any passion more prevalent than
deep-rooted fear mixed with despair, as hath been manifested in some,
that in a short time, nay even in the space of one night have had their
hair, that formerly was black, turned into gray or white, as is
testified by Authors of unquestionable veracity. And for diseases, it is
almost incredible to think, what strange alterations Madness, Frenzy,
the bitings of a mad Dog, Melancholies (especially that kind which
Physicians call _Lycanthropia_, which is so wonderful, that it hath made
many dotingly believe, they were really transformed) will produce and
bring forth. Examples of which at large may be seen in _Schenckius_; of
which we shall speak more fully anon, as also of artificial and
counterfeited Transfigurations: and that Devils nor Witches can perform
no such Transfigurations as this of Christ and _Moses_, is manifest by
the Arguments laid down before, because these were brought to pass by a
divine Hand and an omnipotent Power, which Devils and Witches have not,
and therefore cannot operate any such things.

[Sidenote: 2 Cor. 11. 13, 14, 15.]

[Sidenote: 1 Cor. 7. 31.]

4. Moreover in the Scripture there is mention of counterfeit, simulated,
and hypocritical transformation, such the Apostle mentioneth in these
words, speaking of the false Apostles: _For such are false Apostles,
deceitful workers, transforming themselves into the Apostles of Christ_.
And no marvel, for Satan himself _is_ transformed into an Angel of
light. Therefore it is no great thing, if his Ministers also be
transformed as the Ministers of Righteousness, whose end shall be
according to their works. The word there thrice used is from
μετασχηματίζω, which cometh from ἕχω _habeo, possideo, teneo_, and from
thence σχῆμα _habitus_: so that the compound Verb properly signifieth
_effingo, assimulo_, and so of necessity must signifie in these three
places. So the Apostle saith in another place: _The form of this world_,
σχῆμα, _passeth away_, that is, the fashion, condition, custom, or usage
of the world passeth away. This place of Scripture concerning Satans
transforming of himself into an Angel of light (though plain in it self)
hath been and still is most usually alledged by Witchmongers, to prove
the Apparitions of Devils by: For thus they commonly argue; “If Satan
can transform himself into an Angel of Light; much more (arguing _à
majore ad minus_) into any other shape, and so may easily appear in the
form of a Cat, Dog, or in any other shape whatsoever”, and this they
think to be an invincible Argument. This way of argument were of force,
if the Apostle in this place had meant or intended any real or essential
transformation; but that this is not the meaning of the Text, we shall
prove by these following Reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Joh. 12. 5, 6.]

1. The very signification of the word here, doth not bear nor intend any
essential transformation; but only feigning, pretending, and
assimulating, as when _Judas_ pretended charity and love to the poor,
when he said: _Why was not this oyntment sold for three hundred pence,
and given to the poor? This he said, not that he cared for the poor: but
because he was a thief and had the bag, and bare what was put therein._
Though _Judas Iscariot_ hypocritically feigned and pretended this
charity to, and care for the poor, yet was he not really a charitable
man, or a lover of the poor, but a thief, and a most covetous wretch. So
these false Apostles did pretend much zeal and piety to preach and
promote the Gospel, but therefore were they not really transformed and
changed into true Apostles, but were Deceivers, Dissemblers, and
Hypocrites. So Satan often pretendeth heavenly, angelical, and divine
things, and to do as the holy Angels do; but it is in deceit, cozenage,
falsity, and hypocrisie, and so he is by counterfeiting and dissembling
said to be transformed into an Angel of Light, and not otherwise by any
essential transformation at all.

[Sidenote: _Reas. 2._]

2. The Text it self doth plainly manifest, that they were not
transformed into true Apostles, for then St. _Paul_ had had no cause to
have written so bitterly against them; but that notwithstanding that
shew, form, or pretence that they held forth, and though outwardly they
seemed to personate the true Apostles of Christ, yet that was but an
external and hypocritical simulation; for really and truly they were
false Apostles, ψευδαπόστολοι, and deceitful workers, ἐργάται δόλιοι.
And so Satan may make what shews or pretences he will of goodness,
piety, and of heavenly things, and so may counterfeit, dissemble and
lye, yet still he remaineth a very accursed Devil, and is never really
changed from his damned and diabolical Nature.

[Sidenote: _Reas. 3._]

[Sidenote: Dialog. Disc. of Spirits and Devils, p. 234.]

3. Satan is so transformed into an Angel of Light, as his Ministers are
transformed into the Apostles of Christ. But Satans Ministers are not
essentially transformed into the Apostles of Christ. Therefore neither
is Satan essentially transformed into an Angel of Light. For though
Satans Ministers may pretend never so much piety and zeal, and labour to
personate and imitate the true Ministers of Christ, yet notwithstanding
that pretended transformation, they still really and essentially remain
as they were, that is, Deceivers and Hypocrites. And Satan for all his
seeming and apparent personating and imitating the Angels of Light, he
still remaineth in his essence and nature an Angel of Darkness, and a
lying and accursed Wretch.

[Sidenote: _Reas. 4._]

[Sidenote: _August. de Civ. Dei_, _l._ 2. _c._ 26.]

4. The Devil is never nor can be really and essentially
transubstantiated into an Angel of Light, for then he could (indeed and
in truth) be no longer a Devil, but his diabolical Nature would of
necessity cease. But all his transformation is, when he intendeth most
deeply to circumvent and deceive the sons of men, then he pretendeth the
most religious and the holiest shews of all. Pretending in all outward
appearance the holy affections, sincerity, and zeal of the holiest
Angels of Light. For as St. _Austin_ saith: “Unless the malignity of
Satan be sleightly and cunningly covered, his deceivable purpose is
seldom or never effected.”

[Sidenote: _Reas. 5._]

[Sidenote: _Chrysost. in loc._]

5. The best and most sound Expositors, both ancient, middle, and modern
do expound the place as we have urged it, of which we shall name only
two or three. St. _Chrysostom_ tells us this: _Operarii dolosi: nam
operantur quidem, sed revellunt ea quæ sunt plantata: nam quoniam sciunt
se aliter non posse esse acceptos, personâ veritatis sumptâ, erroris
actum simulantes peragunt_. And a little after he saith thus: _Et multos
Diabolus sic decipit, personâ in se acceptâ, & non factus Angelus lucis:
sic illi personam Apostolorum circumferunt, non ipsam potentiam, neq;
fortes sunt_. Dr. _Hammond_ gives the Paraphrase of this place thus:
“For the truth is (he saith) these men that come to infuse false
Doctrines into you, behave themselves as cunningly as they can, and do
labour to imitate, and seem to do those very things, that we true
Apostles do. And ’tis no unusual matter for Deceivers and Seducers to do
so; for Satan himself pretends to do those things that the good Angels
do, makes as if he meant you all kindness, when he comes to destroy you.
And therefore ’tis not any thing strange, if seducing Hereticks,
imployed by him, do imitate the actions of the Apostles of Christ; but
according to the hypocrisie of their actions, so shall their ends be.”
See _Theophylact_ and _Calvin_ upon the place. So that we positively
conclude, that from this place of Scripture no real or essential
transformations of Devils can be proved at all.

[Sidenote: Philosophical Transactions, numb. 64.]

[Sidenote: _Vid. Barthol._ _Cent._ 2. _Hist._ 100. _pag._ 319. _Microgr.
           obser._ 17. _pag._ 107.]

6. There are natural Transformations by progression to perfection, as is
manifest in Insects, which at the first to our view do appear to be
Worms, Maggots, Creepers, or Caterpillers, and yet afterwards do become
several sorts of winged Creatures, as Butterflies of many and various
kinds, Flies, and the like; as that Creature, which here in the North
Fishers do call a _May_-Fly, is first but a little Creeper inclosed in
an Hull, as of pieces of straws, or the like: and so that which they
call a Cod-bait, is like a yellow Maggot with a black head inclosed in a
sandy crustaceous Husk, and yet towards the middle of _August_, or the
beginning of _September_ becometh a fine yellowish Fly, which the
Fishers use to bait withal, and these are but gradual progressions
towards the perfection of the Animalcle, as the learned Author _Johannes
Swammerdanus_ hath declared in these words, as we find it laid down in
the Philosophical Transactions: “First it lays down the ground of all
natural changes in Insects; declaring, that by the word Change, is
nothing else to be understood but a gradual and natural evolution and
growth of the parts, not any Metamorphosis or Transformation of them,
and a great deal more of notable observations concerning the most sorts
of Insects, as may be seen in the piece quoted in the Margent.” So
likewise there are very many strange transformations wrought by
petrifactions both of Vegetables and Animals, or their parts, as may be
seen by the Writings of many learned Authors, especially those noted in
the Margent, to whom we refer the curious Inquirer. These being natural
Transfigurations (for so they may be properly called) we cannot
rationally suppose that any man of judgment will imagine, that any such
can be produced by Devils or Witches, because they are brought forth by
natural Principles and Agents, which Devils or Witches cannot overrule,
alter, nor hinder, else the whole and certain course that the Creator
hath set in the order of the production and generation of natural
things, might be suspended, which is not possible to be performed
without an omnipotent Power, which the Devils and Witches have not.
Besides the most of these require a suitable time for their production
and perfection, which must only be performed by the internal operation
of Nature, or by Art accelerating the works of Nature, which Devils and
Witches cannot bring to pass.

[Sidenote: Exod. 4. 6, 7.]

[Sidenote: 2 King. 5. 27.]

[Sidenote: 1 Sam. 21. 13.]

[Sidenote: _De Monst._ _l._ 24. _c._ 18. _p._ 565.]

7. There are divers other Transformations (at least so accounted and
called) which because they are not absolutely pertinent to our purpose,
we shall only mention slightly. 1. External changes of the body in
respect of diseases, and some by an extraordinary power, as that of
_Moses_, to whom the Lord said: _Put now thine hand into thy bosom. And
he put his hand into his bosom: And when he took it out: behold, his
hand was leprous as snow. And he said, Put thine hand into thy bosom
again: And he put his hand into his bosom again, and plucked it out of
his bosom, and behold, it was turned again as his other flesh._ Here we
see that the same hand was made leprous white as snow, and was again
restored as his other flesh. And this was done by a divine Power, such
as neither Devils nor Witches can perform. So _Gehazi_ of whom it is
said: _The leprosie therefore of Naaman shall cleave unto thee, and unto
thy seed for ever. And he went out from his presence a leper as white as
snow._ And here the judgment was permanent, and no restauration, and was
a great Miracle, which Devils and Witches cannot perform. 2. There is
feigned, and artificial transfigurations. So of _David_, of whom it is
said: _And he changed his behaviour before them, and feigned himself mad
in their hands, and scrambled on the doors of the gate, and let his
spittle fall down upon his beard_. And all this he prudently feigned,
that he might escape from _Achish_ the King of _Gath_, of whom he was
sore afraid: So many Persons of Worth have disguised themselves
strangely, that they might escape the hands of their enemies, or not
fall into their power, and yet these were not done by the Devils Art,
nor by Witchcraft. So a Stage-player transfigureth himself, sometimes to
personate one person, and sometimes another; and though his outward
habit, speech, and action be changed, yet he remaineth the same in
Nature and Person that he was before those changes, and so maketh
nothing for Witchcraft at all. 3. There are knavish Transfigurations and
Counterfeiting for deceitful and wicked ends, as in those we call
Gypsies, that discolour their faces and skins, to be more fit to cheat
and cozen. So likewise do many other vile and wicked persons counterfeit
Sores, Ulcers, Leprosie, Dropsie, and such like diseases, as may be seen
at large in _Ambrose Paræus_ Book of Monsters, and we have seen and
detected divers; and all this done only to deceive and abuse mens
goodness and charity: But no more of Devil in any of these, but the
wickedness of the mind, and the evil of the end and intention. Of a more
wicked grain and temper are those, that for wicked and devilish ends
counterfeit themselves to be possessed, and labour to make the World
believe, that the Devil doth move in divers parts of their bodies, and
doth speak in them, when it is nothing but only their own devilish
cunning in lying and counterfeiting, as we shall have occasion to shew
more fully hereafter. 4. There are also divers kinds of sportive and
delusive Transformations, performed by those that use the Art of
Leger-de-main or Juggling, wherein they pretend and seem to
transubstantiate one thing into another, when by the agility of their
hands, and the gesture of their face and body, they do but draw your
eyes and attention another way, while they do but nimbly convey another
thing in its place. And he that taketh these for Conjurers or Witches,
and their Tricks for diabolical or Witchcraft, are surely under a
devilish delusion, and are most strangely bewitched. And as for the
changes wrought by _Pharaohs_ Magicians, we shall particularly handle it
in another place.

[Sidenote: Rom. 12. 2.]

[Sidenote: 2 Thess. 2. 9, 10, 11, 12.]

[Sidenote: 1 Sam. 18. 10.]

[Sidenote: Dan. 4. 32, 33, 34, 36.]

[Sidenote: _Ibid._ _vers._ 16.]

8. There are other Transformations mentioned in the Scripture, of which
we shall now speak. 1. That transformation that the Grace and Spirit of
God doth work inwardly in the minds and hearts of the Godly, which is
not by changing their Nature or Persons, but by transforming their
minds, and altering their wills and affections from sinful and earthly
things, to those that are holy and heavenly: so the Apostle willeth the
_Romans, that they be transformed by the renewing of their minds_, and
so they come to be changed from glory to glory, and this were blasphemy
to say, that either Devil or Witch could perform it. 2. There is a
transformation wrought in the minds of the wicked by the just judgment
of God; for the Text saith, speaking of Antichrist: _Revealing even him,
whose coming is after the working of Satan, with all power and signs and
lying wonders. And with all deceivableness of unrighteousness in them
that perish; because they received not the love of the truth, that they
might be saved. And for this cause God shall send them strong delusions,
that they should believe a lye. That they all might be damned, who
believed not the truth, but had pleasure in unrighteousness._ So in the
case of _Saul_ the Text saith: _And it came to pass on the morrow, that
the evil Spirit from God came upon Saul_. These therefore are inward
judgments for wickedness, sent by God by the ministry of Satan, of which
we shall speak more hereafter. 3. We lastly come to the main point, that
is, concerning the transformation of _Nebuchadnezzar_, which the
Witchmongers hold to be a real and an essential transubstantiation,
therefore let us hear the words as they run in our English Translation,
which are this: _And they shall drive thee from men, and thy dwelling
shall be with the beasts of the field, they shall make thee eat grass as
oxen. The same hour was the thing fulfilled upon Nebuchadnezzar, and he
was driven from men, and did eat grass as oxen, and his body was wet
with the dew of heaven, till his hairs were grown like Eagles feathers,
and his nails like birds claws. And at the end of the days I
Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding
returned unto me. At the same time my reason returned unto me._ And a
little before: _Let his heart be changed from mans, and let a beasts
heart be given unto him_. From this place they commonly frame an
argument to this purpose. That _Nebuchadnezzar_ being really and
essentially changed from a man to a beast or an ox, much more may Satan
essentially transform himself into the shape of any Creature, and
consequently that he may really change the Witches into Hares, Dogs,
Cats, and the like. But we shall unanswerably prove that the assumption
is false, that _Nebuchadnezzar_ was not transubstantiated, or
essentially transformed at all: And if he had been really so, yet that
the consequence is invalid, and of no force, and that by these
Arguments.

[Sidenote: _Argum. 1._]

[Sidenote: _Hist. medic._ _l._ 4. _c._ 5. _p._ 239.]

1. Because that being driven into the field, and eating grass as oxen,
and having his body (it was his body, not the body of an oxe, and
therefore no corporeal nor real change) wet with the dew of Heaven, do
not at all conclude or infer, that his body was really and essentially
changed, nor in the external figure of it altered from what it was
before; for he might go upon all four, and eat grass, and yet that doth
argue no real change of his bodily shape at all; for so have divers
persons done, that being young, have been lost in Woods and Desarts, and
have been brought up with Bears or Wolves. To which purpose take one
story for all from _Philip Camerarius_, that learned Counsellor of
_Norimberg_, a man of great credit and reputation, in these words. “In
the year 1543. there was in the parts of _Hesse_ a Lad taken, who (as he
reported afterwards, and so it was found true) when he was but three
years old, was taken away, and afterwards nourished and brought up by
Wolves. These Wolves, when they got any prey, would always bring the
best of it to a Tree, and give it to the Child, which did eat it: in
Winter and time of cold, they would dig a pit, and strew it with grass
and leaves of trees, and thereupon lay the Child, and lying round about
it, preserve him from the injury of the weather: after they would make
him go upon all four, and run with him, till by use and length of time,
he could skip and run like a Wolf; being taken, he was compelled by
little and little to go only upon his feet. He would often say, that if
it had been in his power, he could have taken more delight to have
conversed among Wolves, than among men: he was carried to the Court of
_Henry Lantgrave_ of _Hesse_ to be seen.” And in the same Chapter he
relateth another story to the same purpose of one that he himself had
known and seen, that was of admirable agility, and more to the same end.
Now must we conclude, that because this Boy did live and lye in the open
air, was fed with raw flesh, and went upon all four, that therefore he
was really and essentially charged into a Wolf? no, that would be
inconsequent and ridiculous; and so would it be, if because
_Nebuchadnezzar_ lay in the open field, was wet with the rain and dew,
and did eat grass as an ox, to conclude, that therefore he was really
changed into a beast; the absurdities are both alike. This is as mad a
kind of inference, as if we should say, Conies and Geese do eat grass
like an Ox, therefore they are Oxen or Asses, when notwithstanding they
still retain their essential beings and shapes, without any essential
transformations at all.

[Sidenote: _Argum. 2._]

2. Because the hairs of his head (as the Text saith) were grown like to
an Eagles feathers, and for that also the very nails of his hands and
feet were like the claws of a bird: yet it doth not prove that he was
really changed into a beast, and that for these Reasons. 1. Because it
would be more consonant to conclude, that he was rather transformed into
some bird, having feathers and claws, than into a beast that hath horns
and hoofs, though there was in him no corporeal transformation at all,
but only a changed mind. 2. The Text is not according to the Hebrew
Phrase used when there is real transubstantiation, as in _Lots_ Wife;
_Et fuit statua salis_; but as _Tremellius_ renders it: _Usquedum pili
ejus ut Aquilarum plumæ crevissent, & ungues ejus ut avium_. And _Arias
Montanus_ thus: _Donec capillus ejus sicut Aquilarum crevit, & ungues
ejus sicut avium_: which is exactly agreeable to the Hebrew. So that the
assertion is not, that his hairs were changed into Eagles feathers, nor
his nails into birds claws, but that they were _sicut_ as the feathers
of Eagles, and as the claws of birds; the hairs by being grown ruffled,
squalid, and rugged, and the nails by being grown long, hard, and
crooked for want of cutting, dressing, combing, and ordering; and more
change than this the words or sense do not bear. 3. There was no other
change, but what was by natural growth; for the Hebrew word ‏רָבָה‎ doth
properly signifie _multus fuit, succrevit in multitudinem_: so that the
hairs were increased naturally in multitude and length, and the nails in
magnitude and length, and so there was no essential change at all, but
only an excessive augmentation of them both, he having lost the use of
reason, whereby he could not use means to cut, cleanse, and order them.
So that they did but grow squalid and ill-favour’d for want of using
means to order and make them comely, even as many that have been lost,
or left in Desarts, and desolate places, have after some length of time
been found to be overgrown with hairs and ugly nails, that they have
scarce been taken for men, but have appeared as savage and feral
Monsters.

[Sidenote: _Argum. 3._]

[Sidenote: Dan. 4. 34, 36.]

[Sidenote: _Avenar. Diction._ _pag._ 313.]

[Sidenote: _Palon._ _in loc._]

3. His restauration doth plainly testifie what kind of change it was;
for that which was restored unto him, did bring him into the same
condition that he was in, before this transformation; and that was his
knowledge or understanding. Now therefore if his knowledge or
understanding did reduce him to the right use of reason, and brought
those conditions and qualities that he had before: Then it is most
plain, that it was only his knowledge or understanding that was taken
away or changed; and so there was no other transformation, but what was
internal in the mind, judgment, or imagination, by altering his will,
desires, cogitations, condition, and qualities, and so no essential
transformation at all, nor no change of his external shape, but what
grew naturally in regard of his hair and nails or skin, for want of due
ordering and decent dressing. And that this is an unanswerable truth,
the words in the Text do sufficiently testifie, which are in our
English: _And mine understanding returned unto me, and at the same time
my reason returned unto me_; therefore it was only his understanding and
reason, that had for a time been turned from him, and at his
restauration they returned, or came again. _Tremellius_ renders the
former Verse: _Et mente meâ ad me reversâ Excelso benedixi_. And in the
latter: _Mente meâ reversâ in me_. In both Verses _Arias Montanus_
renders it: _Cognitio mea super me reversa est_; for the Hebrew word
there used ‏יָדַע‎ _scivit, restituit, cognovit, agnovit, propriè est
mentis & intellectûs_, as _Avenarius_ saith. And the Septuagint in both
the Verses do agree with the Hebrew, αἱ φρένες μου ἐπ’ ἐμὲ ἐπεσρόφησαν.
And to this purpose doth the French, Italian, and Luthers Translation
render it, only the vulgar Latine gives it by the word _sensus, & figura
mea reversa est_, which is altogether vicious. So that from hence we may
safely conclude, that this transformation was only internal and mental,
and no essential change at all: of which a most learned Divine tells us
thus much: _Sunt nonnulli, inter quos est Johannes Bodinus, qui putant
humanam figuram reverà fuisse ei ademptam. Ac sanè Deus pro sua
omnipotentia miraculum hoc in rege isto impio facere, & humanam ejus
naturam in bruti animalis essentiam mutare potuit: sed verisimilius est
regem alienatum mente, vel etiam maniacum factum, ademptâ ei divinitùs
mente, ut patet, ex sequente vers. 34. & in furorem versum, sive per
iram, sive per dolorem, ob acceptam ignominiam, quòd regiâ dignitate
esset orbatus. Sic Ericus Rex Sueciæ in furorem est actus per iram &
dolorem, quòd regno esset dejectus, Anno 1568._

[Sidenote: _Argum. 4._]

[Sidenote: _Obser. medic._ _p._ 57, 58.]

[Sidenote: History 1.]

[Sidenote: History 2.]

[Sidenote: _De Hydrop._ _l._ 1. _c._ 12. _p._ 99.]

[Sidenote: _Sennert. de Hydrop._ _pag._ 417.]

[Sidenote: _De medend. morb._ _c._ 9. _p._ 97.]

[Sidenote: History 3.]

[Sidenote: _Obser. medic._ _l._ 10. _p._ 440.]

[Sidenote: History 4.]

[Sidenote: _Vid. Polan. Rolloc. & alios in Dan._ _c._ 4. _v._ 16.]

[Sidenote: The World surveyed, _part._ 2. _c._ 19. _p._ 270. History.]

4. That this was only a mental and internal transformation, as are many
sorts of Melancholy, especially that which Physicians call
_Lycanthropia_, or _Melancholia lupina_, _Rabies canina_, and the like,
is most manifest by comparing it with some of these that we have named;
of which (though we have related some before) we shall give some few,
from Authors of credit and veracity. 1. And first concerning the effects
of that Madness caused by the biting of a mad Dog, we have a most sad
and deplorable story recited by _Philip Salmuth_, that experienced
Physician of _Anhalt_, which we shall here give in English: “Many (he
saith) do verily think that the force of this poyson will break out, and
appear within a few months or years. But experience doth altogether
testifie the contrary. As certain learned Authors do commemorate, that
it hath laid hid in some the space of seven years, but in others it hath
broke forth in the twelfth. _Guainerius_ also mentioneth a certain
person, to whom the _Hydrophobia_ did happen the 18. year after he was
bitten by the mad Dog. Moreover (he continueth) a most Noble person of
_Hagen_ hath told me, that a certain Noble man was bitten in the face by
a little pretty Dog, which he much delighted in, and that the seeds of
that poyson, as it were nourished in his bosom for a long time, at the
last did suddenly break forth. For after that for some years feeling no
molestation nor trouble from that bite, he addressing himself to a
Virgin did marry. And the nuptial Supper being ended, and the Bride
brought to the Marriage-bed, her Kinsfolks a little after do hear her
complaining and lamenting. At which they laughed and jested, thinking it
but to be the Venereal sport. But that howling continuing late, they by
force do break the barred doors of the Chamber, and enter, and find that
the Bridegroom had bitten with his teeth, plainly after the manner of a
Dog, the face of the Bride, and also the shoulders and arms, and the
fleshy places, and still did not give over the same sort of biting.
Being much astonished with this sad spectacle and cruel wickedness, they
with an ireful and provoked mind do forthwith slay him: and the new
Bride also died the same day.” Though this he had but by relation, yet
it was from a person of great quality; and if he had not been reasonably
assured of the truth of it, he would never have writ it down amongst his
Medical Observations. But this is also attested by other Authors of
sufficient credit, of divers of this sort of persons, that have both
barked and bitten like Dogs, and this is testified by _Scribonius
Largus_ and _Rhases_, as _Baptista Codronchus_ hath cited them; and
learned _Sennertus_ tells us this: “That some (if bitten with Dogs) do
bark like Dogs, and flye at whomsoever they meet, and that against or
besides their will. For (he saith) _Gentilis_ relateth in his Comment
upon _Avicen_, that a certain young man troubled with this rabiousness,
did exhort his Mother, that she should not come near him, for he could
not contain himself but bite those that came near him.” 2. As concerning
Wolf-melancholy, we shall only give a short relation or two, the first
from _Donatus ab alto mari_, who confesseth that he had seen two: of the
one of which he saith: “This person (he saith) having formerly known me,
did one day meet me when he was holden with this distemper; but I truly
fearing went aside, and he looking at me a little went away. There was
with him a multitude of men, and he did bear upon his shoulders a whole
thigh and a leg of a dead man: At last being cured he was well, who
afterwards when he met me again, did ask me, if I had not been afraid,
when he found me in such a place when he was mad: by which it is
manifest, that in him the memory was not vitiated.” Another take from
that able Physician of _Delfe Petrus Forestus_ in English thus: “A
certain Countryman was in the Spring-time seen at _Alemaria_ with an
horrid look, and mad, to stay about the Church-yard, and after to enter
the Church, and did leap upon a Seat or Plank (as we have seen him) only
climbing upwards, and another while downwards with great fury, and never
resting in one place. He carried a long staff in his hand, but did
strike no body, but did with it beat off the Dogs; for he had his thighs
and legs black and ulcered with black cruds or scurff by the biting of
Dogs. His whole body did appear squalid, very black, and melancholick,
but pale in the face, and his eyes exceeding hollow. From the foresaid
signs (he saith) I did judge the man affected with the _Lycanthropia_ or
wolfish Melancholy. He never used any Physician that I know of.” And
this both this Author, _Schenckius_ and _Sennertus_ do sufficiently
confirm from _Paulus_, _Aetius_, _Avicen_, and the like. From all which
it is clear and manifest, that _Nebuchadnezzars_ distemper was but as
some kind of Melancholy, whereby the imagination was corrupted, and the
use of reason and right understanding for the time taken quite away, as
saith the Text: _Let his heart be changed from mans, and let a beasts
heart be given unto him_. That is, let his thoughts, desires, and
affections be made brutish; for by the heart in Scriptures the
cogitations, will, and affections are understood, as, _my son give me
thy heart_, that is, the love and affections of thy soul and heart. So
that when it is said, _Let a beasts heart be given him_, that is, let
his mind, thoughts, and affections be made bestial; and so there was a
change of the conditions and qualities of his mind and heart, but no
real or essential change of his natural heart at all. And in this sense
_Tremellius_ doth take it, saying: _obbrutescat, nihil humanum sapiat_,
and so doth _Polanus_, _Rollock_, and others understand it; for
_Polanus_ saith: _Debuisse animum ejus prorsus obbrutescere, & mentem
judiciúmq; animi humani amittere: non enim intelligendum hoc de
metamorphosi aliqua in corpore facta, sed de animo tantùm
obbrutescente_. So that from these examples it appeareth, that many
persons, by reason of Melancholy in its several kinds, have been
mentally and internally (as they thought, being depraved in their
imaginations) changed into Wolves and other kind of Creatures, and have
acted their parts, as though they had been really so, when the change
was only in the qualities and conditions of the mind, and not otherwise.
And so only was the change of _Nebuchadnezzar_, which notwithstanding
_Bodinus_, the Popish Writers, and Witchmongers have falsely and
ignorantly taken it to be a real transubstantiation, when it was only
mental: so apt are men to mistake and urge things amiss, when it lyes
for their own gain or interest. But if these persons that thought
themselves really changed into Wolves, had been covered with a Wolfes
skin fitted to their bodies, and gone upon all four, and so have acted
the parts of Wolves, then it might in all likelihood have more strongly
induced them to have believed a real transmutation indeed, though that
way neither had there been any change of substance, but only a
counterfeit and cunning disguisement: of which we shall here insert (for
diversion sake) a pleasant story from the Pen of _Vincent le Blanc_ of
_Marseilles_, and leave it to be judged of according to the credit of
the Author, which runs thus: “As concerning the _Anthropolychi_, I have
not heard (he saith) of any thing so strange, as that the Governor of
_Bagaris_, related once to me. He told me, that going with some of his
Company from _Lionac_ to _Montpelier_, they overtook an old man with a
Sack on his shoulders, going a great pace towards the same Town, a
Gentleman of the Company out of charity told him, if he would, one of
his Servants, to ease him, should carry his burden for him: at first he
seemed unwilling to be troublesom; but at length accepted the offer, and
a Servant of the Commanders Chamber called _Nicholas_ took the burden,
and being late, every one doubled his pace, that they might get in in
good time, telling the good old man, they would go before, and he should
find them at the _White Horse_. The Servant of the Chamber coming in
with the first, had a curiosity to see what was in the Sack, where he
found a Wolfes skin, so properly accommodated for the purpose, that he
had a strong fancy to disguise himself in it: whereupon he got it upon
his back, and put his head within the Head-piece of the Skin, as ’twere
to shew his Masters a Masquerade; but immediately a fury seized him,
that in the Hall where they supped, he made straight to the Company at
Table, and falling on them with teeth and nails, made a dangerous rude
havock, and hurt two or three of them, so as the Servants and others
fled to their Swords, and so plyed the Wolf with wounds, that they laid
him on the ground, and hurt in several places. But as they looked upon
him, they were amazed when they saw under the Skin a poor Youth
wallowing in blood. They were fain to lay him presently on a Bed, taking
order for his wounds and hurts, whereof he was recovered; and was long
before he could be cured: But this cured him of the like curiosity
against another time. The Company by this means had but a bad seasoned
Supper, and many of them were sick either of hurt or apprehension. For
the old man Wolf, ’twas not known what became of him; but ’tis probable,
that hearing of this tidy accident, he was cautious to appear.” Now if
this relation be true, as there is nothing in it that seems either
impossible or improbable, but that it might, then from it we may observe
these two things. 1. To consider for what end the skin of the Wolf was
so fitted and prepared, which might be to act some part of a Tragedy or
Comedy in, or in sport to fright some persons withal; but then it is not
likely, but that the old man would have appeared and sought for it
again, which he might have done without fear or danger. But I rather
conjecture it was for some more pernicious purpose, as in that disguise
to fright Travellers and Passengers, that thereby they might (for
without doubt the old man had other Companions) more securely rob them,
and so escape, and not be discovered or apprehended, which might make
him afraid to be seen, or to seek it again. 2. We may note the curiosity
of the young man, and the strength of his fancy, being moved to see
himself, so fitly to appearance, to be so like a Wolf, and not to the
steams flowing from the Wolfes skin to work upon his imagination, which
we leave to the inquisition of Naturalists, that live in Countries where
Wolves are, to make tryal of.

So having sufficiently disproved their supposition or assumption, that
_Nebuchadnezzar_ was essentially transformed into a beast, we shall also
shew the consequence that (if it had been true) they would draw from it,
to wit, that if _Nebuchadnezzar_ were really transformed into a beast,
much more may the Devil transform himself into the shape of any
Creature, and may change Witches into Cats, Dogs, Hares, and the like,
which can by no true Rules of Argument be good, because it stands upon
divers, or rather contrary efficients, namely God and the Devil. The one
having of himself an absolute and indeterminate power, and therefore of
himself able to work what he will, where, when, and howsoever best
pleaseth himself. And so by consequence he might (if it had so seemed
good in his wisdom) have essentially transformed _Nebuchadnezzar_ into
an ox. The other (the Devil I mean) he hath only a finite and limited
power, and therefore utterly unable of himself to accomplish any one
work beyond the bounds of that power: and so by consequence he cannot
possibly transform himself essentially into any Creature whatsoever,
without a special power from God. Lastly we shall conclude all with this
binding Argument: what transubstantiations soever are wrought, the thing
transformed ceases to be what it was before, both in nature, and
properties, as _Lots_ Wife being transubstantiated into a Pillar of
Salt, did cease to be flesh, blood, and bones, as she was before, and
lost all the properties of humane Nature. So if Devils or Witches be
transubstantiated into other Creatures, they cease to be what they were
before both in Nature and Properties. And then by consequence the Devil
should cease to be a Devil in Nature and Properties, and the Witches
should cease to have humane Nature and Properties in them.

Having laid down these positive Arguments, we shall in the next place
shew the horrid absurdities of these Tenents, to wit, of holding a
visible Contract, that the Devil sucks upon the Witches bodies, that
they have carnal Copulation together, or that they are essentially
changed into Cats, Dogs, or Hares, or that they can flye in the air, or
raise storms or tempests, and kill men or Cattel, and the like, and that
in this order.

[Sidenote: _Absurd. 1._]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Jude 6.]

[Sidenote: Mat. 8. 31, 32.]

[Sidenote: Mar. 5. 9. to 14.]

[Sidenote: Job 1. 11, 12. 2. 5. 6.]

[Sidenote: Joh. 19. 11.]

[Sidenote: _Rolloc._ _in loc._]

[Sidenote: Isa. 38. 29.]

1. These Tenents do derogate from the Wisdom and Power of God in his
Government of the World by divine Providence, because by these it is
supposed that the Devils and Witches do operate what, when, and
howsoever it pleaseth them, and so the life and estate of all Creatures
should be in their power to afflict, torment, or to destroy when they
please, which is both false and blasphemous. For the Devils and wicked
men are enemies and rebels against God, but yet conquered, and
imprisoned, and chained close up by his Almighty Power, that they are
not able to act any thing at all (except the evil of their own wills)
nor put that into execution, but as far as God doth license and order
them, which we shall make plain in these two particulars. 1. _The Devils
are kept, in chains of darkness unto the judgment of the great day_,
that is, though their wills be corrupt, wicked, and evil, and that they
have a continual desire, _like a roaring lion, to seek whom they may
devour_; yet are they restrained from acting this evil, by the mighty
Power of God, and can execute nothing at all, but only as far as God
doth order and command them: so the Devils could not by their own power
enter into the herd of Swine, until Christ gave to them leave: neither
could Satan hurt _Job_ either in his goods or body (though he strongly
and earnestly desired it) until he had leave and commission given him
from God. No more can Devils or Witches perform these things that are
pretended; for it can never be proved that ever God did, or will give
them order or leave to perform any such filthy or wicked thing, for
which there can be no reason or end assigned why God should order such
things to be done, so far different and opposite to the rules of his
Justice, Wisdom, and Providence. 2. Nor can wicked persons act what they
please, but God doth bridle and restrain them as he pleaseth; for though
_Pilate_ proudly thought and boasted that he had power to condemn
Christ, or to let him loose, yet our Saviour tells him: _Thou couldst
have no power at all against me, except it were given thee from above_.
Upon which place learned Dr. _Hammond_ saith thus: “So that thou hast
neither right nor power to inflict any punishment on me, were it not
that God, who is my Father, hath in his great Wisdom and divine
Counsels, for most glorious ends, for the good of the World, determined
to deliver me up into thy power to suffer death under thee.” Of which
another saith thus: _Verba hæc duobus modis accipi possunt: partim quia
omnis potestas est à Deo, & divinâ ordinatione; partim quia qui cum
potestate est, nihil planè potest, nisi ex Dei efficaci dispensatione ac
providentia_. So this is manifest in the excessive pride and boasting of
_Sennacherib_ of his own power, and taking no notice of Gods inevitable
Decree in his Providence, that it was he, even the Lord of Hosts that
had done it, and of ancient times had formed it, without which
_Sennacherib_ could have done nothing; but because he despised Gods
Power and Providence, therefore saith the Lord: _Therefore will I put my
hook in thy nose, and my bridle in thy lips, and I will turn thee back,
by the way by which thou camest_, which was performed by the slaughter
of his Army, and the sending him back into his own Country: so little do
mens purposes and counsels prevail, when the Lords will and purpose are
against them.

[Sidenote: _Absurd. 2._]

2. These Tenents do divert and obstruct the power and practice of
Godliness: For while the Saints of God are taught, _that they are to
fight the good fight of Faith_; and if they intend to be crowned, they
must fight stoutly, and gain the victory, knowing, _that they fight not
against flesh and blood, but against spiritual wickedness in high
places, and that therefore they are to take unto them the whole Armour
of God_: Therefore they knowing that this warfare is spiritual, and
against spiritual enemies, and that the weapons both offensive and
defensive are also spiritual; therefore they ought always spiritually to
watch and stand upon their guard, lest their subtile and cruel enemy the
Devil take them unawares, or by his Stratagems surprize them. For he is
that old crafty Serpent, that hath innumerable wiles, and while he
intendeth one thing, he pretendeth another; and like a cunning Enemy,
gives a false Alarm at the one side of the Camp, while he assaulteth
another, or making false fires or shews he seemeth to march away, when
in the dark of the night he intendeth to fall on. So lest the Christian
should be watchful and prevail, he laboureth by false Teachers, which
are the Magicians and Sorcerers in the Mystery, to draw them from their
vigilancy, by possessing their minds with these lying Tenents, that the
Devil comes in the shape of a Cat or a Dog to a Witch, and bargains with
her, and the rest, that whilst they are set at gaze to look for him in a
bodily shape, they are made negligent in their spiritual watch, and so
are diverted from the spiritual combate, and thereby the power and
practice of Godliness is diverted and obstructed. Therefore we are to
give heed unto the counsel of the Holy Ghost; to resist the Devil in his
spiritual assaults with the spiritual weapons that God bestows upon us,
and not to give heed to old Wives Fables, or the false Doctrine of
Witchmongers, that make us watch for the Devil where he is not, and in
the mean time not to resist him where he is, and that is within
effectively in a spiritual manner, for he worketh in the children of
disobedience, and therefore a Devil within us is more to be feared, than
a Devil without us.

[Sidenote: _Absurd. 3._]

[Sidenote: Considerat. about Witchcraft, pag. 95, 96.]

3. These Tenents do uphold that horrid, lying, and blasphemous opinion,
that our blessed Saviour did cast out Devils by _Beelzebub_ the Prince
of Devils: For when they could not deny, nor disprove the plain and open
matters of fact, that our Saviour did really cast out Devils, then they
devilishly invented and vented, that though he did so, yet it was but by
the help of the Prince of Devils, with whom he had a compact, and so
wrought by the greater power to over-power the less. Concerning which
Mr. _Glanvil_ is pleased to tell us this: “In his return to which he
denies not the supposition or possibility of the thing in general, but
clears himself by an appeal to the actions of their own children, whom
they would not tax so severely.” But by Mr. _Glanvils_ leave we must
affirm, that though it be a bold assertion, yet it is not true; for our
Saviour doth absolutely confute the supposition both in the general, and
also in reference to himself, by shewing the absurdities of it, and that
by these Arguments.

[Sidenote: _Vid. Dr. Hammond in Math._ 12. 25, _&c._]

[Sidenote: _Vid. loc. citat._]

1. They supposed that the Devils had a Prince or a Ruler that was able
to cast out Devils that were his Subjects, and inferior unto him, to
which his answer is: _Every Kingdom divided against it self is brought
to desolation, and every City or house divided against it self cannot
stand. And if Satan cast out Satan, he is divided against himself, how
shall then his Kingdom stand?_ Upon which a most learned Author doth
thus paraphrase: “If any King mean to uphold his Kingdom, he will not
quarrel and fall out with his own Subjects, and cast them out, which are
doing him service; such divisions and civil dissentions as these will
soon destroy his Kingdom, and therefore cannot probably be affirmed of
any prudent Ruler or Prince. And Satans casting out Devils which are
about his business (possessing those he would have possest) would be
such a civil dissention as this, and a breach.” From whence he
necessarily concludeth, that either Satan doth not cast out Satan, or
else that his Kingdom is divided, and cannot stand, but come to
desolation. But Satans Kingdom is not destroyed nor brought to
desolation; therefore it is not divided against it self, and
consequently Satan doth not cast out Satan. Of this passage
_Theophylact_ saith: _Quomodo enim Dæmones seipsos ejiciunt, quum magis
inter se conveniant? Satan autem dicitur adversarius._ And to the same
purpose is that of S. _Chrysostom_: _Si divisus est, imbecillior factus
est, & perit: si autem perit, qualiter potest alium projicere?_

[Sidenote: _Vid. Hieron. in loc._]

2. Our Saviour saith further: _And if I by Beelzebub cast out devils, by
whom do your children cast them out?_ For as the fore-cited Author
saith: “Why may not I cast out Devils by the Power and in the Name of
God, as well as your Disciples and Country-men, the Jews among you (who
being evil are therefore more obnoxious to suspicion of holding
correspondence with Satans Kingdom) do, at least pretend to do. When
they in the Name of God go about to cast them out, you affirm it to be
the Power of God, and so do I. Why should you not believe that of me,
which you affirm of your own?” _Si expulsio_ (saith S. _Hierom_)
_Dæemonum in filiis vestris Deo, non Dæmonibus deputatur, quare in me
idem opus non eandem habeat & causam?_

3. Christ further urgeth: _But if I cast out Devils by the Spirit of
God, then the Kingdom of God is come upon you or unto you_. “But if it
be indeed by the Power of God, that I do all this, then it is clear,
that although you were not aware of it, yet this is the time of the
Messias, whose Mission God hath testified with these Miracles, and would
not have done so, if it had been a false Christ.” So that he seemeth to
conclude thus: “You Scribes and Pharisees seem to acknowledge, that
there are real possessions by Devils, and that they may be thrown out,
either by the Power of God or the power of Satan. But I have shewed the
absurdity, that Satan doth not cast out the Devils his obedient Subjects
that are doing his service; and therefore that what I do must be by the
finger of God, and that must certainly denote unto you, that his Kingdom
is come, and that I am the Messias.”

[Sidenote: _Chrysost. in loc._]

4. He proceedeth: _Or else how can one enter into a strong mans house,
and spoil his goods? except he first bind the strong man, and then he
will spoil his house._ “My dispossessing Satan of his goods, and turning
him out of those whom he possesses, is an argument that I have mastered
him, and so that I do not use his power, but that mine is greater than
his, and imployed most against his will, and to his damage.” _Quòd enim_
(as saith a learned Father) _non potest Satanas Satanam ejicere,
manifestum ex dictis est: sed quoniam neq; alius potest eum ejicere,
nisi priùs eum superaverit, omnibus est manifestum: Constituitur ergo
quod & anteà, cum manifestiori abundantia. Dicit enim: Tantum absisto ab
hoc quòd utar Diabolo Coadjutore, quòd prælior cum eo, & ligo eum: Et
hujus conjectura est, quòd vasa ejus diripio. Et sic contrarium ejus
quod illi tentabant dicere, demonstrat. Illi enim volebant ostendere,
quòd non propriâ virtute ejecit Dæmones. Ipse autem ostendit, quòd non
solùm Dæmones, sed & eorum Principem ligavit: quod manifestum est ab his
quæ facta sunt. Qualiter enim Principe non victo, hi qui subjacent
Dæmones direpti sunt?_

5. Lastly he concludeth: _He that is not with me, is against me: And he
that gathereth not with me, scattereth abroad_. “And it’s proverbially
known” (saith Dr. _Hammond_) “that he that is not on ones side, that
brings Forces into the field, and is not for a mans assistance, he is
certainly for his Enemy, engages against him, doth him hurt; and
consequently my casting out Devils, shews that I am Satans declared
Enemy.” By all which arguments he flatly overthrows the false
supposition of the Pharisees.

[Sidenote: _Absurd. 4._]

4. These Tenents do overthrow the chief Articles of the Christian Faith,
to wit, the rational and infallible evidence of the Resurrection of
Christ in the same individual and numerical body in which he suffered:
and this we shall elucidate in these particular Considerations.

[Sidenote: 1 Cor. 15. 14, 15, 16, 17, 18.]

1. The whole strength of the Christian Religion consists in the
certainty of Christs Resurrection in his true and individual body. For
as the Apostle argueth: _And if Christ be not risen, then is our
preaching vain, and your faith is also vain: yea and we are found false
witnesses of God, because we have testified of God, that he raised up
Christ: whom he raised not up, if so be that the dead rise not. For if
the dead rise not, then is not Christ risen. And if Christ be not risen,
your faith is vain, ye are yet in your sins. Then also they which are
fallen asleep in Christ, are perished. If in this life only we have hope
in Christ, we are of all men most miserable._ So that all these sad
consequences must needs follow, and the whole Christian Religion be
found a lye, if Christ be not truly risen from the dead.

2. And though the Apostle do enumerate sufficient Witnesses of his
Resurrection and appearance after death, _and that he was seen of
Cephas, then of the Twelve, after that he was seen of above five hundred
Brethren at once, then of James, then of all the Apostles, and lastly of
himself_: Yet all this Cloud of Witnesses will prove little, but
dissolve into vapour, if there were or are either Angels or Spirits,
that in their own or assumed bodies, may appear in his form, shape, and
likeness, and to sight and tangibility be in all properties as his body
was, to have flesh and bones, the print of the nails in the hands and
feet, and to eat and drink.

[Sidenote: Mar. 6. 49.]

[Sidenote: Mat. 27. 51.]

[Sidenote: Mar. 15. 38.]

[Sidenote: Mat. 28.6, 9.]

[Sidenote: Mar. 16. 1.]

[Sidenote: Joh. 20. 1.]

[Sidenote: Luk. 24. 37.]

[Sidenote: Joh. 20. 19, 26.]

[Sidenote: _Vid. Rolloc. in Joh. 20._]

3. That the Apostles held the opinion, that there was Apparitions and
Spirits that did shew themselves in any form or likeness, is most plain
and evident; for when they saw Christ walking upon the Sea, they
supposed it had been a Spirit or Apparition, for the Greek is φάντασμα,
and cryed out. That is, either being cruelly affrighted and amazed,
their Phantasies did represent strange thoughts in their minds: or else
(which doubtless was the truth) seeing Christ walking upon the Sea,
which they thought was not possible for a man to do without sinking or
drowning, they in great fear cryed out, and forgetting his former
Miracles, did vainly suppose it some Spirit that had made an apparition
in his likeness. But it is most strange, that the Disciples that had
seen and been eye-witnesses of so many Miracles wrought by him during
his life, and those that accompanied him at his death, as the renting of
the veil of the Temple from the top to the bottom, and the Earth-quake,
and the renting of the Rocks, and the Darkness that was over the Land
from the sixth hour unto the ninth; and that after his Resurrection the
Graves were opened, and many bodies of Saints that slept arose, and came
out of the Graves, and went into the holy City, and appeared unto many,
of which they could not be ignorant; It is (I say) most wondrous
strange, that after all these they could doubt of the verity of his
Resurrection, and imagine that it was a Spirit in his form and likeness.
And most especially, considering that his Sepulchre was made sure, the
stone sealed, and a Watch set to attend it, of which they could not be
ignorant; and likewise the certain affirmation and evidence of the two
_Maries_, from the mouth of the Angel, and their own sight who
worshipped him, and held him by the feet, and _Peters_ finding the
Sepulchre empty, and his appearing to the two Disciples that went to
_Emmaus_, and yet for all this at his next appearance, not to be
satisfied, but to be terrified and affrighted, and to suppose they had
seen a Spirit, is beyond all wonder, but that doubtless the heavenly
Father had so ordained it in his inscrutable Wisdom, that the infallible
certainty of his Resurrection might be more evidently and punctually
proved. For at his next appearing, when they were all together, Jesus
himself stood in the midst of them, and said unto them, _Peace_ be unto
you. But they were terrified and affrighted, and supposed they had seen
a Spirit, there the word is πνεῦμα. Now the cause of this supposing that
they had seen a Spirit, doubtless was because as St. John tells us,
_That Jesus twice had stood in the midst of them, the doors being shut,
because of the Jews_, and therefore they could not possibly imagine,
that he could have a body that could make penetration of dimensions, not
considering that he had an omnipotent Power, and therefore nothing could
be impossible unto him. Though it may well be conceived to be done
without penetration of dimensions, because by his Almighty Power he
might imperceptibly both open and shut the doors, and so enter, and
suddenly stand in the midst of them, and no humane sense be able to
discern it. But however it was, the Disciples did not then believe that
it was Christ with his individual body in which he suffered, but either
(as some of the Fathers believed) that it was his very Spirit that he
yielded up upon the Cross, that appeared in his figure or shape, that
was so pure, fine, and penetrable, that it could pass through any
Medium, though never so dense or solid: or some other Spirit that
assumed his form and shape, which is far more probable and sound. But
howsoever it was, they did believe that it was some Spirit in his
likeness, and not he himself, in that very numerical body in which he
suffered, as may be apparently gathered from the words of _Thomas_
called _Didymus_, who strongly affirmed, saying: _Except I shall see in
his hands the print of the nails, and put my fingers into the print of
the nails, and thrust my hand into his side, I will not believe_.

[Sidenote: _Rolloc. ubi supr._]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin. in locum._]

4. To the grounds of all these doubts our Saviour gives a demonstrative
and infallible solution, which we shall explain in these particulars. 1.
He doth not at all deny the existence or beings of Spirits; neither that
Spirits do not, or cannot make visible apparitions: but doth grant both.
2. But he restrains these apparitions to those inseparable properties
that belong to Bodies and Spirits, that is, a body (that is to say an
humane body) hath flesh and bones, but a Spirit hath neither, as Christs
or humane bodies have; and therefore saith a learned Person upon the
place: _Docet se non esse Spiritum hoc modo: Spiritus, inquit, non habet
carnem & ossa. Ego verò, ut conspicitis, habeo carnem & ossa: Ergo ego
non sum Spiritus. Vide igitur ex sensu & sensibilibus: sensu nimirum
visus; sensu tactus: ex visibilibus & tractabilibus se corpus esse non
autem Spiritum edocet. Per sensum enim fides & gignitur & confirmatur._
So that whether Spirits be taken to be corporeal (and so appear in their
own bodies) or to be incorporeal (and so to appear in assumed bodies)
yet are they both to sight, and especially to feeling, not as humane
bodies are that have flesh and bones. So that however they do, may or
can appear (for it must be considered in that latitude, else our
Saviours argument would not be irrefragable and convincing) they to the
resistibility of touching cannot be as flesh and bones are, for they to
the sense of touching do resist, and are solid, but so the bodies of
Spirits in what appearance soever have not, nor can have, otherwise our
Saviours argument falls to the ground, and proves nothing. 3. He
confirmeth this by the Disciples own proof of feeling and touching the
prints or scars of the nails in his hands, and the print of the wound in
his side, and thereby manifesteth that it was he himself, and the very
same individual body in which he suffered, by which _Thomas_ his great
unbelief and doubting was unanswerably satisfied, by putting his fingers
into or upon the very prints of the nails, and by putting his hand into
or upon the wound or scar upon his side. And therefore though the same
power that raised him from the dead, and rouled the sealed stone from
the Sepulchre, could have perfected his body to be without prints or
scars of the wounds; yet did the divine Wisdom reserve them, thereby to
cure the infidelity of his Disciples, and undeniably to confirm the
truth of his Resurrection; to which purpose one said well: _Ibi ad
dubitantium corda sananda, vulnerum sunt servata vestigia_. And the
further to establish and settle their Faith, he took a piece of a
broiled fish, and of an honeycomb, and eat before them; all which
concluded him to have a true body, and that he was not a Spirit: from
whence we draw these conclusions.

1. That howsoever Spirits do or may appear, they have not, or can have
such a body, that in respect of tangibility, is as flesh and bones. For
flesh and bones are dense, solid, and make sensible resistance to the
touch; but the bodies of Spirits in their apparitions are not, nor can
be so. For as we deny not but there are and may be apparitions in any
figure or shape, yet they can but be as the figures and shapes in the
Clouds, which are often seen, and cause much wonder, though (we suppose)
many of them may be rather attributed to the assimilation made in mens
fancies, than to their real existence in those forms or shapes. So they
may be as shadows, or the species of bodies that we see near or afar
off, or as the images that we behold of our selves and other things in
Mirrours or Looking-glasses: which though without doubt they be not
non-entities, for _nullius entis nulla est operatio_, but these affect
the senses, which is an operation or action; yet do they all easily
yield to the touch, and have no firmness nor solidity, as flesh and
bones have; and this is all that can be justly deduced from our Saviours
argumentation.

2. Either we must believe that our Saviours argument is of no force and
validity, which is blasphemous and horrid to affirm or imagine, he being
the way, the truth, and the life, and in whose mouth there was found no
guile, and thereby overthrow the whole foundation of the Christian
Religion: or else we must for certain believe that Spirits whensoever
they appear have no such solidity or resistibility as to touch, as flesh
and bones have. And consequently that what strange things soever we may
by sight and touch take to be the apparitions of Spirits, that to touch
have the solidity of flesh and bones, we must conclude that they are not
Spirits, but must be some other kind of Creatures, of whose nature and
properties we are to inquire; for doubtless (as we shall manifest
hereafter) there are many strange Creatures, that for their rarity or
strange qualities, have been and are mistaken for the apparition of
Spirits. For the Disciples doubts must still have remained unsatisfied,
if Spirits could appear to have bodies to touch, of that solidity that
flesh and bones are of, and then the truth of our Saviours Resurrection
falls to the ground, and the Christian Faith is vain.

3. Therefore that Demons do appear in the shape of Dogs, Cats, and the
like, and do carry the heavy bodies of Witches in the air, do suck upon
their bodies, and have carnal copulation with them, must suppose them to
have bodies as solid and tangible as flesh and bones: and so overthrow
the main proof of our Saviours Resurrection, and consequently the very
foundation of the Christian Religion; _For if Christ be not risen our
faith is vain, we are yet in our sins, and are of all men most
miserable_, as having only hope in this life, and no further. And this
is sufficient to shew the horrid and execrable absurdity of these
opinions; which objection Mr. _Glanvil_ calls spiteful and mischievous,
but durst not undertake the solution, but with a plain shuffle leaves
and over-runs it, as indeed being too hard a morsel for his tender
teeth.

[Sidenote: Gen. 18. 1, 4, 8.]

And if any do object (as we have heard some do) that three Angels did
appear unto _Abraham_ in the Plains of _Mamre_, as he sate in the
Tent-door, and did eat and drink, and washed their feet, and therefore
that they had flesh and bones; to that we return this responsion.

1. It is a very froward and perverse way of arguing, to make one place
of Scripture to clash with another, when they ought all to be expounded
according to the Analogy of faith, and it is a perfect Harmony which we
ought to labour to find out and rejoyce in.

[Sidenote: Heb. 1. 1, 2.]

2. It is no perfect way of arguing from the Dispensations in the time of
the Patriarchs and Prophets, to those that God useth now in the time of
the Gospel; for so they might argue that God should answer by _Urim_ and
_Thummim_, because he did so in the time of the Levitical Priesthood,
but that is now ceased, and the Apostle tells us: _God at sundry times,
and in divers manners spake in times past unto the Fathers by the
Prophets: But in these last days he hath spoken by his Son unto us_. So
though God did then vouchsafe to make himself manifest unto the
Patriarchs by the visible appearance of Angels: yet it is no rational
consequence that he doth so now in these days.

[Sidenote: _Ibid._ _v._ 17.]

3. It is manifest, that though they were in number three, yet it is true
that it was Jehovah that appeared unto _Abraham_, and Jehovah said,
_Shall I hide from Abraham that thing which I do_. Now we do not find
that the word Jehovah is communicable to any Creature, but only to God
himself; and therefore the best Expositors do understand
(notwithstanding what _Pererius_ doth say to the contrary) that one of
them was Christ the second Person in the Trinity, who after was to take
humane nature upon him, and therefore did so appear.

4. However these Angels had with them the assistance of a divine and
omnipotent Power, which cannot rationally be affirmed of the common and
ordinary apparitions of Demons to Witches, and therefore doth conclude
nothing against what we have laid down before.




                               CHAP. VI.

  _That divers places in Scripture have been mis-translated thereby to
    uphold this horrid Opinion of the Devils Omnipotency, and the Power
    of Witches, when there is not one word that signifieth a familiar
    Spirit or a Witch in that sense that is vulgarly intended._


[Sidenote: _Wier._ _l._ 2. _p._ 89.]

[Sidenote: A Candle in the dark, p. 10.]

[Sidenote: The Question of Witchcraft debated, p. 1. &c.]

Concerning the words in the Hebrew and Greek, that are commonly alledged
to prove these things, they have been wrested and drawn to uphold these
Tenents by those Translators that had imbibed these Opinions, and so
instead of following the true and genuine signification of the words,
they haled them to make good a preconceived Opinion, and did not simply
and plainly render them as they ought to have been. Which hath been
observed by divers, especially by _Wierus_, who got the learned _Masius_
(a great Hebrician) to interpret them, of which he hath given a full
account, which was followed by Mr. _Scot_. As also Mr. _Ady_, who hath
perfectly rendred them according to the Translation of _Junius_ and
_Tremellius_, and likewise Mr. _Wagstaff_ hath prettily opened the most
of them. So that our attempt here might seem to be superfluous and
unnecessary, and may be condemned of arrogance and vain confidence. To
which we reply, That it is far from us to compare our selves with those
Learned men that were Masters of the Hebrew and Greek Tongues, being in
comparison but a Smatterer in those Languages, yet have in our younger
years both studied and taught them to others, and as far as we
undertake, we hope we need not fear the censure of the most rigid
Critick; intending to note some things that others have omitted, and to
handle them to the full, which others have but done briefly. And this we
shall prosecute in this order.

[Sidenote: Deut. 18. 10.]

1. We shall take the words in the same order as they are recited in
_Deuteronomy_, and the first mentioned is in these words: _There shall
not be found among you that maketh his son or his daughter to pass
through the fire_. Now here we shall not enter upon that great Dispute,
whether they really burned and sacrificed by burning their children unto
Moloch, or that they only dedicated them to that Idol, by making them
pass through the fire; but examine the reasons, why those that practised
this kind of Idolatry are ranked amongst the Diviners or Witches, and
were to have the same punishment, seeing it is no where mentioned, that
these used any kind of Divination at all, and these we conceive to be
the chief.

[Sidenote: _Reas. 1._]

[Sidenote: Vers. 14, 15.]

1. The Lord had promised his People to raise them up a Prophet from
amongst their Brethren like unto _Moses_, and that therefore they should
hear him, and not go after other Gods or Idols. And therefore he sent
them many and divers Prophets, of whom they were to inquire: so likewise
they gave the Priest order to inquire by _Urim_ and _Thummim_, by which
he gave answers, and therefore they were to hearken to his Ordinances,
and not to follow after other strange Gods: For the Nations that he cast
out had hearkened unto Observers of times and Diviners, but they were
not to do so. And though these that caused their children to pass
through the fire unto _Moloch_, used not Divinations, yet it was a
wicked and abominable Ceremony, and the use and end of it to lead the
people to Idolatry, and therefore is reckoned amongst the rest.

[Sidenote: _Reas. 2._]

[Sidenote: Prov. 16. 10.]

[Sidenote: Isa. 3. 2.]

[Sidenote: Exod. 22. 20.]

2. They are solely condemned, because the end of all their Divinations
and their other Feats, were only to draw and lead the people to
Idolatry, and to serve other Gods. For it is manifest, that all ways and
sorts of Divination were not in themselves evil and unlawful, for else
Astronomy it self, that foretels the Entrance of the Sun and Moon into
such Signs, and when Eclipses will happen, and the like, should be
forbidden too, but they were not: so that the chief reason why they were
condemned, was _sub ratione finis, non medii_, in regard of the end, and
not of the means used, because all their Divinations, and other Arts,
Crafts, or Feats, whether performed by natural or artificial means, or
otherwise, had still for their chief and principal end the leading of
the people unto Idolatry, and the serving of other Gods, which was above
all things abominable and hateful unto God, who is a jealous God, and
will not give his glory to graven Images. And therefore all
Idol-Priests, or those that lead the people to Idolatry, are in the
Scripture-sense Witches, Diviners, and the like. And that all
Divinations were not forbidden, is most clear from that of _Solomon_, as
_Arias Montanus_ translates it: _Divinatio super labiis regis_: and that
of _Isaiah_, where the Lord threateneth to take away the staff and stay
of _Jerusalem_, that is, the mighty man, and the man of war, the Judge,
the Prophet, and the prudent, _Divinum, sive Sagacem_. For it is the
same word, and from the same root ‏קָסַם‎ _Divinavit_: For as
_Avenarius_, _Schindler_, and others say, _Est verbum medium, nam modò
in bonam, modò in malam partem accipitur_, of which _Tremellius_ saith
this: _Sagacitas, id est, consultissima prudentia in rebus dijudicandis,
præcavendis, & veluti addivinandis: nam vox Hebræa media est sive
anceps, quæ non tantùm in malam partem accipitur, sed etiam in bonam_.
Therefore was the Law so strict, that if any sacrificed unto any other
God, save unto the Lord only, he was utterly to be destroyed, much more
those that lead and incited the people to serve and sacrifice unto other
strange Gods, were to be rooted out.

2. Is the word we have named before, to wit, ‏קֹסֵם קְסָמִים‎, _Kosem
Kesamim, Divinans divinationes_: which, as we have shewed before, was
taken _in bonam & malam partem_, and is by the Septuagint fitly rendred
μαντευόμενος μαντειαν _vaticinans vaticinium_, and is almost with all
Translators rendred in that sense and propriety: so that we need not
complain, that it is one of them that is mis-translated; but concerning
it, we may note these things.

[Sidenote: 1 Sam. 6. 1, 2. 3, 7, 8, 9.]

[Sidenote: Hos. 4. 12. Ezek. 21. 21.]

1. That there were and are almost innumerable ways, whereby men have
undertaken to Divine and foretel things to come, some of which were by
lawful means and ways, as all prudent, sagacious, and experienced men
have done, and may do. Some by vain, trivial, foolish, and groundless
ways, as by the flying of birds, their noise and motion, and so of
beasts, by casting lots, dice, and the like, which have no causality or
efficiency in them at all to declare things to come, but were meerly
vain and superstitious, with which the Heathen World doth still abound,
and they are not yet totally eradicated from amongst Christians. The
most foolish of which was this, That when the Philistins had kept the
Ark of the Lord seven months, they called the Priests and the Diviners,
to know what to do with it, and they advised them not to send it away
empty, but to send five golden Emerods and five golden Mice, and to take
a new Cart and two Milch-kine, upon which there had com’d no yoke, and
to tye them to the Cart, and to bring their Calves home from them, and
to lay the Ark in the Cart, and the Jewels of Gold to be put in a Coffer
by, thinking that if they went up towards _Beth-shemesh_ that was the
Israelites Coast, that if they did so, then it was he that smote them,
otherwise that it was but a chance that happened unto them. And this in
respect of the Priests and Diviners was only a casual conjecture at
Random, though God in his Providence did order it according to his
Divine Wisdom for the best. Like unto this was that mentioned by the
Prophet, a _Consulter with his staff_, as also that of _Ezekiel_: _For
the King of Babylon stood at the parting of the way, at the head of the
two ways, to use divination: he made his arrows bright, he consulted
with images, (Teraphim) he looked in the liver_. And besides these there
were others that pretended Visions and Revelations from their Gods or
Idols; but how far either Idols, or Devils, or their Priests could truly
foretel things to come, is very doubtful and hard to determine, of which
we shall have occasion to speak hereafter.

2. We are to note, that though there were never so many ways of
Divination used, and whether the means used to predict by, were natural
or supernatural, lawful or unlawful, frivolous and superstitious, or
taken upon sound and rational grounds, yet were they all wicked and
abominable, because they were used to withdraw the people from those
Ordinances that God had appointed to give answers by, and to lead the
people to inquire of vain and lying Idols, and their Priests, and
thereby to commit Idolatry; and so whatsoever the means were, the end
was wicked and damnable.

[Sidenote: Psal. 115. 4, &c.]

[Sidenote: Jer. 14. 14.]

[Sidenote: 1 Cor. 8. 4.]

[Sidenote: _Vid. Dr. Hammond. in loc._]

[Sidenote: Isa. 41. 23.]

[Sidenote: Jer. 10. 5.]

3. Moreover, what answers soever the Priests forged and gave (for it is
manifest, that the Idols gave none at all; _for they had mouths and
spake not, ears and heard not, eyes and saw not, feet and walked not,
neither was there breath in their nostrils_) were nothing but lyes and
conjectures of their own devising, and there an Idol in the Hebrew is
sometimes styled ‏אֱלִיל‎ _nihilum_, and therefore saith the Prophet:
_The Prophets prophesie lyes in my Name, I sent them not, neither have I
commanded them. They prophesie unto you a false vision and divination,
and a thing of nought, and the deceit of their heart._ Unto which the
Apostle alludeth, when he saith: _We know that an Idol is nothing in the
world, and that there is none other God but one._ That is, that an Idol
taken abstractively, without regard to the matter of which it was made,
as gold, silver, stone, wood, or the like, which were natural
substances, or respect to the figure or shape which was artificial, and
the work of the Work-man, it was plainly nothing, and had no real
existence as a God or Idol, but only in the Phantasies and minds of the
blinded Worshippers; for it neither could truly foretel, nor act any
thing of it self, but all that was done, was the lyes and inventions of
the Priests that served them, and got their living by that villanous and
lying trade. For God by the mouth of his Prophet doth set down the true
difference of the true God, that could infallibly foretel and declare
things that were to come, from the false Gods and Idols, and doth
challenge them in this manner: _Shew the things that are to come
hereafter, that we may know that ye are Gods: yea do good or do evil,
that we may be dismayed, and behold it together_. From whence it is
plain, that the only κριτήριον to distinguish betwixt the Divinations
that are given forth by the Spirit of God in his Prophets or Apostles
is, that they are plain, certain, and infallible, and the event never
faileth to answer the Prediction, but those that are given forth by
Satan and his juggling and lying Ministers, are always ambiguous,
doubtful, and perplex, and evermore deceive such as trust in them, as
was manifest in Ahab, when all the false Prophets bade him go up to
_Ramoth Gilead_, and prosper, yet there was he slain. And as they never
truly foretel things to come, so neither can the Idols do good or evil:
all that is, or ever was done, was performed only by the cunning,
confederacy, and juggling of the knavish and deceitful Priests; and
therefore the Prophet admonisheth Gods people not to be afraid of them;
_For they cannot do evil, neither also is it in them to do good_.

[Sidenote: Deut. 13. 1, 2, 3.]

4. We are to note, that if a Sign or Wonder foretold do come to pass, we
have no Warrant to ascribe the bringing of it to pass either to Devil or
Witch, for the Lord telleth us this: _If there arise among you a Prophet
or a Dreamer of dreams, and giveth thee a sign or a wonder. And the sign
or the wonder come to pass, whereof he spoke unto thee, saying; Let us
go after other Gods (which thou hast not known) and let us serve them:
Thou shalt not hearken to the words of that Prophet or that Dreamer of
dreams: For the Lord your God proveth you, to know whether you love the
Lord your God with all your heart, and with all your soul._ So that what
Divinations or Predictions soever be foretold by any, or what signs or
wonders soever be brought to pass, if the persons that work or foretel
them, perswade us to serve other Gods, or go to seduce us to Idolatry,
we are not to follow them, but are to know that by them the Lord doth
prove us, to try if we love him with all our heart, or not. And if there
were no other means to distinguish a true Miracle from a false, yet were
this infallibly sufficient to instruct and direct us.

5. We may note, that of all the several sorts of Divinations pretended,
and of all the acceptations of this Hebrew word in all the Bible, there
is nothing that doth imply any such kind of killing Witch, as is
commonly imagined, nor none such as make a visible League with the
Devil, nor upon whose bodies he sucketh, or hath carnal copulation with
them, nor no such as are really changed into Cats, Hares, Wolves, or
Dogs; which was the thing we undertook to prove.

3. The next word we are to consider, is ‏עֹנֵן‎, which _Avenarius_,
_Schindlerus_, _Buxtorsius_, and Mr. _Goodwin_ do derive from ‏עֹנֵן‎
_obnubilavit, nubem obduxit, item præstigiis usus est_. From whence we
may note these things.

[Sidenote: _Vid. Polyglot. in loc._]

1. That the most of all the Translators do some render it by one word,
and some by another, that no certainty can be gathered from them at all,
as though it did signifie divers and many sorts of these kinds of
Augury, Divinations, or juggling Feats, when in reason we cannot but
suppose that it only comprehended some one sort, and not so many as the
Translators do ascribe to it. The Septuagint render it for the most part
κληδονιζόμενος, sometimes αποφθεγγόμενος, and sometimes ὀρνιθοσκοπήσεθε,
which are all of different derivations and significations; some others
render it other ways, as, _neq; auspicabimini, neq; observabitis horas,
ne vaticinemini, ne ominemini, nec observet somnia & auguria, nec qui
exercet Astrologiam, &c._ Now from such a diversity no man is able to
draw a positive certainty.

2. They do not keep to one word appropriate to the Hebrew, which if they
had not forgotten themselves, they would have done, and not left it
uncertain. For _Arias Montanus_ in the 19. of _Leviticus_, _vers._ 26.
renders it, _neq; præstigiabamini_, and in the 2. of _Isaiah_, _vers._
6. translates it, _augures sicut Philistim_. In _Isa._ 57. 3. he calleth
them _Filii Auguratricis_. And in the 27. of _Jeremiah_, _v._ 9. _Et ad
Augures vestros._ Also _Micah_ 5. 11. he renders it _Præstigiatores_.
Now what great difference there is betwixt any sort of Augury, and
Juggling, or Leger-de-main, is known to any of indifferent reading. And
the rest of the Translators are far more wild, and more wide. And
_Junius_ and _Tremellius_, who of all others, one might have thought
would have been more circumspect, yet fall into the same incertitude;
for in Deut. 18. 10. he renders it _Planetarius_, but in the place
before-cited in _Leviticus_, they render it, _neq; utemini præstigiis_,
though in the Margent they mend it, with this note, _neq; ex nubibus
conjicite, vel ne temporis observationi plus æquo tribuite_. And _Isa._
2. 6. _Et præstigiatores sunt ut Polischtæi._

[Sidenote: _Vid._ _Jo. Wier. de mag. Jus._ _c._ 1. _p._ 91.]

[Sidenote: Of Divin. _lib._ 4. _cap._ 10. _p._ 183.]

3. But if there be any certainty in adhering to the primitive
signification of the Hebrew root, that plainly intendeth _obnubilavit_,
that it is without question most safe and genuine to translate it
Planetarius, to which the most learned _Andreas Masius_ (as he is quoted
by _Wierus_) doth incline in these words: _Veteres Hebræorum dicunt id
verbum ad eos propriè pertinere, qui temporum momenta superstitiosè
observant, atq; alia fausta rebus gerendis, alia infausta præscribunt_.
To which agreeth Mr. _Thomas Goodwin_, saying: “But of all I approve
those who derive it from ‏עִנֵּן‎ a Cloud, as if the Original signified
properly a Planetary, or Stargazer.”

4. But however thus far there is no word found, that signifieth a Witch
in the sense we have laid down, nor any such person that hath a real
familiar Spirit, either in them, or attending upon them, ready visibly
to appear at their beck, this is not yet to be found out.

5. The next is ‏וּמְנַחֵשׁ‎ from the root ‏נִחֵשׁ‎, _nichesch, auguratus
est, observavit, augurium fecit_, which our English Translators have
erroneously rendred an Inchanter, which it no way signifieth, nor hath
any relation unto, having in the next verse named a Charmer, as though
Enchanter and Charmer were not all one, when the word plainly (as Mr.
_Goodwin_ and the learned _Masius_ do confess) importeth an Augur or
Sooth-sayer: That is, such an one, who out of his own experience draweth
observations of good or evil to come: of which we may note these things.

1. The most of all the Translations given us in the _Polyglot_, do
render the Hebrew word by _auguratus est_, and so understand it to be an
Augur or Sooth-sayer, a Conjecturer, or an Observer, from whatsoever it
be that he taketh his observations, as from the flying noise or motion
of birds or beasts, looking into their entrails, and the like, and from
thence taking upon them to foretel good or evil to come, or what was
hidden and secret.

2. The Hebrew word, is by the Septuagint rendred οἰώνισμα, _Augurium,
Auspicium_, that is, an Augur, an Observer, or a Conjecturer, which
_Luther_ translateth: =eyn de vp Voegell geschrey achte=. And in the Low
Dutch Bible it is rendred agreeable thereto; and the French render it
_aux Oiseaux_, from the word _Oiseau_, _Avis, Volucris_; and the
Italians render it _Auguropista_, which are all to one purpose, and no
difference at all, and so the gross mistake of our English Translators
is most apparent, that make it to be an Inchanter or Charmer, to which
it hath no relation at all.

[Sidenote: Gen. 30. 27.]

[Sidenote: Gen. 44. 5, 15.]

3. This Hebrew word is taken _in bonam partem_, heedfully to consider,
mark, or observe, as _Laban_ said, when he laboured to stay _Jacob_ from
going from him: _I have learned by experience that the Lord hath blessed
me for thy sake_. So that though _Laban_’s heart was not upright toward
_Jacob_, nor he a sincere Worshipper of the God of the Jews; yet so far
had the Lord convinced him, by the faithful and industrious service of
_Jacob_ that he had experienced, and by tryal found that the Lord had
blessed him for _Jacob_’s sake. And the same word is used, when _Joseph_
said: _Is not this the cup wherein my Lord drinketh, and whereby indeed
he divineth, or maketh tryal?_ And again: _Know ye not, that such a man
as I can certainly divine, or make tryal?_ And though _Pererius_ hath
made a large Dispute about this matter, and reciteth the Opinions of
many Authors concerning it; yet it is manifest, that _Joseph_ knew his
Brethren before, and had caused the Cup to be put into _Benjamins_ Sack,
and that all this was but done in a just and prudent way, the better to
prepare his Brethren for his revealing of himself unto them, and so had
reference to no unlawful conjecturing at all, though it was plain, that
he had the special gift from God of interpreting of Dreams, and
foretelling of things that were to come.

4. It is too hard a task to enumerate all the several ways that the
Heathens used, by observation to foretel things to come, and more
difficult so declare all the subjects from whence they gathered the
signs of their Predictions. The chiefest that the old _Romans_ used,
were _Augurium quasi Avigerium dictum, vel Avigarium, ab avium scilicet
garritu quem auspicantes observabant_: And so _Auspicium, quasi
Avispecium, ab avibus spectandis_. And these observations were taken,
either from the feeding, flying, or noise of the birds. So they had
their _Haruspices_, _Harioli_, and _Haruspicina_, which was derived _ab
haruga, hostia, ab hara in qua concluditur & servatur_.

[Sidenote: Matth. 16. 2, 3.]

[Sidenote: Luke 12. 54.]

5. But all these sorts of Observations, Guessings, and Conjectures may
be considered these three ways. 1. Some of them are natural, rational,
and legal; as is the Prognostick part of the Art of Medicine, Political
Predictions of the change, fall, and ruine of Kingdoms, States, and
Empires. Some Civil taken from the course and carriage of men, as when
one seeth a rich young Heir that followeth nothing but vice, luxury, and
all sorts of debauchery, it is easie to foretel that his end will be
beggery and misery. Some from the due observation of beasts and fowls,
which live _sub dio_, may easily conjecture the alteration of the
weather. And so by observing the change, or colour of the Stars and
Planets, the Clouds and Elements, may easily foretel the change of
weather. And we find that these predictions from the Signs gathered from
natural causes, are not condemned by our Blessed Saviour, who saith:
_When it is evening, ye say it will be fair weather, for the skie is
red. And in the morning, it will be foul weather to day, for the skie is
red, and lowring._ And again: _When ye see a cloud rise out of the West,
straightway ye say, there cometh a showre, and so it is. And when ye see
the South wind blow, ye say, there will be heat, and it cometh to pass._
2. There are some conjectures that are false, groundless, and
superstitious, as were, and are all the predictions taken from the
feeding, flying or noise of Fowls, or the signs appearing in the
intrails of Beasts; for in all such like, there is no connexion betwixt
the cause and effect, and they therefore are false and vain, and this
was one of the reasons why they were forbidden amongst the Jews. 3.
There were some that in regard of their use and end were wicked and
Idolatrous, and in this respect all divinations and predictions are
wicked and unlawful, if they be used (as was and is yet among the
Heathen) to lead the people unto, or confirm them in, the worship of
Idols, and false Gods. And from all this it appeareth, that yet we can
find no proper or fit word for such a kind of Witch whose existence we
have denied and are disproving.

5. The next word in this place of _Deuteronomy_ is ‏וּמְכַשֵּׁף‎
_Umechascheph_, which our Translators render a Witch, but in what sense
or propriety, I think few can conjecture, for it comes from the Hebrew
root, ‏כֹּשֵּׁף‎ _Coscheph_, which _Avenarius_ rendreth, _Fascinavit,
effascinavit_, but _Schindlerus_ translates it, _Præstigias, maleficia
aut magiam exercuit, mutavit aliquid naturale ad aspectum oculi, ut
aliud appareat quàm est_. And by _Buxtorsius_ it is rendred,
_Præstigiæ_, and the derivations from it through the whole Old
Testament, which is the most certain propriety of the word, as these
following considerations will make manifest.

[Sidenote: Chap. 7. 11, 22.]

[Sidenote: Chron. 2. 33. 6.]

[Sidenote: 2 Kings 9. 22.]

1. That the most of the Translators in rendering this word whether in
this place, or in others, have been very inconstant, and one place not
agreeing with another, as _Arias Montanus_ in this place gives it
_maleficus_, but in _Exodus_ he makes it, _Præstigiatores_, and in the
22 and 16 of the same Book he makes it _Præstigiatricem_; and in another
place where the very same word is used in the Hebrew, he saith of
_Manásseh, & Præstigiis vacabat_. And yet in another place, he rendereth
the very same word _veneficia_. So uncertain was this learned Man, and
so inconsiderate in his versions, wherein he ought to have had a more
special care. Now _Tremellius_ in all the places named before, doth use
the words _Præstigiatorem_, and the words from the same derivation in
the Latine, which sheweth certainty and constancy.

2. The most of all the translations in the Polyglott, do render this
word doubtful and various: As _maleficus_, _magus_, _præstigias
faciens_, _Incantator_, and the like, which are all dubious, and
various, and no certainty can be produced from them. Only those we call
the _Septuagint_ do keep close to words of the same signification,
deducted all from φάρμακον, which properly doth signifie no more than
_venenum_, poison, though the circumstances do manifest that they were
but Jugling and Imposture. And the High-Dutch, Low-Dutch, French and
Italian translations do all render it with the same uncertainty, so that
nothing sure can be drawn from them.

[Sidenote: Moses and Aaron _l._ 4. _c._ 10. _p._ 191.]

[Sidenote: Com. upon Exod. _c._ 7. _p._ 72.]

3. But to leave these uncertainties, it is manifest that this word doth
signifie as _Buxtorsius_ and _Schindlerus_ do render it, for they are
best to be trusted, because they are not guilty of contradiction as the
most of the others are; That is, a Jugler, or one that by himself, or
the help of his Confederates, doth by sleight of hand, and such like
conveyances perform strange things to the astonishment of the beholders.
“And therefore doth Mr. _Goodwyn_ tell us this: A Witch, properly a
Jugler. The original (he saith) signifieth such a kind of Sorcerer, who
bewitcheth the senses and minds of men, by changing the forms of things,
making them appear otherwise than indeed they are. And these Dr.
_Willet_ saith (speaking of _Pharaohs_ Magicians) were _Præstigiatores_,
whom we call Juglers, which deceived mens senses. And though learned
_Masius_ (speaking of those that _Nebuchadnezzar_ called to interpret
his dream) doth make this objection, that if this word be translated
_Præstigiatores_, he doth not see, _quid illi ad explicandum somnium
adferre suâ arte potuissent, quæ tota fallax & delusoria est_:” Yet is
this of little or no force at all, for the rest that were called, were
as well Impostors as these if not more, and the King and those with him
knew not certainly (as the event shewed) that they could perform any
such matter, but was ignorant of the manner of their delusions and
cheats, and was only led by common rumour and belief, grounded upon the
vain and lying boasts that such sort of people are apt to give out of
themselves, and the wonders they pretend to perform. So that from his
and his Courtiers opinions of either the matter, or manner, of what they
pretended to do, will no consequence be drawn, from what they truly
could do, because belief and action are two different things as might be
manifested by the vain credulity of the vulgar, that those kind of
deceivers can do strange things, but in trial and experiment they are
found to be Cheaters and Impostors.

[Sidenote: Chap. 7. 11.]

4. But that this word doth bear this signification is manifest from the
things they performed, for in _Exodus_ they are called ‏כַשְּׁפִים‎,
_and they in like manner cast down every man his rod and they became
serpents_: not that their rods were really transubstantiated into true
serpents as _Aarons_ was, for that could not be done but by an
Omnipotent and Divine power, which they had not; It was only done as
Juglers, do seemingly, by sleight and cunning, and so had an appearance
of true serpents, but were not so indeed; or else in making a shew to
throw down their rods, they secretly conveyed them away and threw down
serpents in their stead, as might easily be done by sleight of hand, as
we shall shew more fully hereafter.

[Sidenote: 2 Kings 9. 22.]

[Sidenote: Chap. 21. 8. 22. 51. 9. 21. 18. 23.]

[Sidenote: Chap. 5. 20.]

5. That this is the genuine meaning of this word is manifest from the
circumstances of some other places duly weighed, and compared together:
for one text saith as our English Translators have rendered it, _And it
came to pass when Joram saw Jehu that he said, Is it peace Jehu? And he
answered, What peace, so long as the whoredoms of thy mother Jezebel,
and her witchcrafts are so many?_ Now why they should translate it
witchcrafts, cannot well be imagined, except it were to draw the
Scriptures to speak according to their preconceived opinions, for the
word used there is the same we speak of, to wit, ‏וּכְשָׁפֶיהָ‎, which
though _Arias Montanus_ rendereth, _& veneficia ejus_, that according to
the Latine signification is but poysonings, or poyson making, which doth
not intimate Witchcraft in that sense that is vulgarly understood, which
_Tremellius_ properly renders, _& præstigæ ejus_: and _Luther_ renders
it by the words =Toeverye=, and so doth the Low-Dutch: Though the proper
High-Dutch word for _præstigiator_, a Jugler, be =Baucsler=, which is as
_Calepin_ tells us, that _Præstigæ sunt incantationes, delusiones,
cujusmodi sunt, quæ manuum quadam dexteritate alia apparent quam reverâ
sunt_. Now what whoredoms or fornications had _Jezebel_ committed?
Spiritual whoredoms, and not Carnal ones; for she had her self gone a
whoring after Idols, and strange gods, and as much as in her lay drew
the people of _Israel_ into the same whoredoms, and for this it was that
so fearful a judgment fell upon her. And what Witchcrafts (if they must
be so called) had she practised or followed? Was it any other than in
setting up, maintaining, and defending the Priests of _Baal_ and of the
groves, who practised several sorts of divination, jugling, impostures,
and delusions, whereby they were seduced and blinded to follow and
worship the false god and Idols? And from this it is plain that all her
Witchcrafts were only impostures and delusions whereby the people were
led unto idolatry: and so the true signification of this word is a
deceiver and an impostor, and intendeth no other kind of Witchcraft at
all. And in the same sense must the word given by those we call the
Septuagint which is τὰ φάρμακα ἀυτῆς, _Pharmaca vel venena sua_, her
poysons, that is her deceits and delusions that she set up by the lying
Divinations, Juglings, and Impostures of the Priests, by which the
people were seduced, and blinded, and poysoned with the filthy Doctrine
and practice of Idol-worship. And in the same sense must the words be
taken in the Revelation where the words φαρμακεία, φαρμακεὺς, φάρμακος
are used. For the Text saith: _And a mighty Angel took up a stone like a
great milstone, and cast it into the sea, saying; Thus with violence
shall that great City Babylon be thrown down, and shall be found no more
at all_. And after: _For thy merchants were the great men of the earth:
For by thy sorceries were all nations deceived_. These words are spoken
mystically of spiritual _Babylon_, in which Antichrist ruleth, who (as
the Apostle saith) _sitteth in the temple of God, and exalteth him self
against all that is called god; and this is he whose coming is after the
working of Satan, with all power, and signs, and lying wonders_. So that
it is plain that his working being by lying wonders, his Merchants must
needs be lyers and deceivers, and it is these Sorceries, impostures and
delusions by which all Nations are deceived, and caused to err: and so
is no other Witchcraft but meer lying, delusion and imposture. And to
this purpose doth Dr. _Hammond_ Paraphrase it in these words; speaking
of the destruction of _Babylon_: “And three eminent causes (he saith)
there are of this; First, Luxury which inriched so many Merchants, and
made them so great. Secondly, seducing other people to their Idolatries
and abominable courses by all arts of insinuation. And thirdly, the
persecuting and slaying of the Apostles and other Christians.” And in
the same sense must this word also be taken in the _Galathians_, which
though translated Witchcraft, must needs mean imposture, deceit and
delusion by which people are led from the true Doctrine and Worship of
Christ, to vain and lying Superstition and Idolatry, and not bodily
poysoning.

[Sidenote: 1 Sam. 15. 23.]

6. Thus far we can find no such Hebrew word as signifieth any such kind
of a Witch as Dr. _Casaubon_, or Mr. _Glanvill_ intend, or labour to
prove, and therefore we may proceed to the next. Only we cannot but take
notice of one other text, that our English Translators have erroneously
rendered, and that is this: where _Samuel_ is rebuking _Saul_ for
sparing _Agag and the best of the spoil_, he saith, _For rebellion is as
the sin of witchcraft, and stubbornness is as iniquity and idolatry_:
Which _Tremellius_ renders thus: _Quin sicut peccatum divinationis est
rebellio: & sicut superstitio & Idola est repugnantia_. And _Arias
Montanus_ gives it thus: _Quia peccatum divinationis est rebellio, &
mendacium vel Idolum, & Teraphim transgredi_, which both are agreeable
to the Hebrew word ‏קֶסֶם‎ which signifieth properly Divination. So that
this place noteth, not rebellion against an earthly or temporal King,
but against the King of Heaven; and to disobey his command, and to
follow our own wills and judgments, and to persevere therein, is as
odious and detestable, as to set up lying Divinations thereby to follow
Idols and false gods: for the following the fancies of our own brains,
is to follow the divinations of our own counsel, and to make an Idol,
and a Teraphim of our own frail, weak and blind judgments, and to
forsake the pure and perfect Law of the Lord, which ought to be a
lantern to our feet, and a light unto our paths, and is spiritual
rebellion, even as the divinations of Idol-priests and Idol-worship
were.

7. The next Word in this place of _Deuteronomy_ is ‏וְחֹבֵר חָבֶר‎
_utens incantatione, vel incantans incantatione, aut jungens
junctiones_, from the root ‏חָבַר‎ _Sociatus est, junctus fuit alteri,
copulatus est_, for so _Avenarius_ renders it. And _Schindlerus_ saith,
_Incantator vel qui consortium habet cum Dæmonibus, conjurator, qui
incantationibus multa animalia in unum locum consociat vel congregat,
vel ne lædant associat_. From whence we may note thus much:

[Sidenote: Chap. 14. 3.]

[Sidenote: Exod. 36. 10.]

1. That it primarily signifieth to joyn together, as in that of
_Genesis_ speaking of the Kings that went to War, _All these were joyned
together in the vale of Siddim, which is the salt sea_. And in another
place, _And he coupled the five curtains together_; and in the same
sense in diverse other places: by all which it appeareth, that when it
is used for incantation or charming, it is because of some conjunction
or coupling together.

2. It is very remarkable that in all the translations in the Polyglot,
there is no variance, neither do _Arias Montanus_, _Buxtorsius_, or
_Tremellius_ differ at all, and the Greek Translators do agree with
them, who render it, ἐπαείδων ἐπαοιδὴν, and the Germane, Low-dutch,
French, and Italian Translators do accord herewithal, and it is likewise
so rendered in _Isa._ 47. 9, 12. and in other places. So that it is
plain it signifieth such as took upon them by strange words and charms
to prevent venemous beasts to hurt, bite or sting, and many other
wonderful things; but what they brought to pass, or effected, besides
deluding and deceiving of the people and leading of them to Idolatry, is
hard to determine, of which we shall speak in another place.

3. There are divers opinions concerning this incantation or charming,
why it should be accounted conjunction, or association; and some, as
_Schindlerus_ and _Bithner_, do judge it is because they associate or
bring together many Serpents or noysom Creatures into one place, and
then destroy them. But this is but a conjecture, for it is by the best
learned strongly disputed on both sides, whether charms and inchantments
can really and truly perform any such effects, and divers instances and
examples brought both ways, some for the affirmative, some for the
negative, so that the matter of fact is not certainly known or granted.
Others by association do understand, the league or compact made betwixt
the Charmer and the Devil, by virtue of which such strange things are
brought to pass by them, and of this opinion was Mr. _Perkins_ (if that
Book of Witchcraft, that goeth under his name, be truly his) who
strengthening his conceit with that verse in the _58 Psalm_ thought that
he had found out an invincible argument to prove the Compact betwixt
Witches and Devils, and therefore it is necessary and expedient to
examine that text to the bottom to sift out the true translation, and
sense of that place, which we shall do at large as followeth in these
particulars.

1. Our English Translators render it thus, speaking of the deaf Adder or
Asp; _Which will not hearken to the voice of the charmers, charming
never so wisely_; and in the margent, or _be the Charmer never so
cunning_, where they take no notice of the conjoyning of conjunctions,
and consequently none of such a league or compact.

2. _Tremellius_ gives it thus: _Quæ non auscultat voci mussitantium,
utentis incantationibus peritissimi_, which piece of Latine were very
difficult to put into perfect Grammatical construction, because
_mussitantium_ is the plural number, but _utentis_ and _peritissimi_ are
of the singular, which we shall leave to the censure of Criticks, and
give the marginal note that is there added. _Surdæ id est, calidè
agentis adversus incantamenta, ut sequentia exponunt, nam aurem utramq;
ab ea obturari_, &c. Of the deaf Adder “That is to say, that acteth
craftily against the incantations, as the following words do expound:
For she stoppeth both her ears, by fixing one to the earth, and
covering, and stopping the other with her tail;” and that _Hierome_,
_Augustine_, _Cassiodorus_, and others do so expound the place. Whether
this be true of the Asp or not is much to be doubted, for I find no
Author of credit that doth averr it of his own knowledge, and the thing
is very difficult to bring to experiment, and the Psalmist might speak
according to vulgar opinion, of which there was no necessity that it
should be literally and certainly true. Further he goes on and saith,
_mussitantium_ “That is to say, pronouncing their incantations to charm
her, whispering and very low; which study of charming, lest any should
think that _David_ doth approve of them in this place, he learnedly
useth the very words of the prohibition, which God laid down _Deut._ 18.
11. For (he saith) these fascinators in the Hebrew appellation are said
to consociate society, because they apply the society of the Devil to
their arts.”

3. Those we call the Septuagint do render it thus: Ἥτις οὐκ εἰσκούσεται
φωνὴν επᾳδόντων, φαρμάκου τε φαρμακευομένου παρὰ σοφοῦ. And that which
is ascribed to _Hierome_ in the eight Tome of his works printed at
_Basil_ 1525, gives two Latine versions to this, the one answering to
the Septuagint which is this: _Quæ non exaudiet vocem incantantium &
venefici incantantis sapienter_. The other according to the Hebrew thus,
_Ut non audiat vocem murmurantium, nec incantatoris incantationes
callidas_. So that this maketh the meaning to be, that the deaf Asp is
so cunning in stopping of her ear, that she doth not hear the voice of
those that murmur, and mutter charms, though it be a Charmer that
uttereth the most cunning and powerful charms: So that here is no regard
had to conjoyning or associating either of Serpents together, or of the
society of the Charmer and the Devil.

4. _Luthers_ Translation of this place is remarkable, which is this,
=Dass sie nicht hoere die stimme dess Zauberers, dess Beschwerers der
wol besch weren kan=. Which in English runs thus, That doth not hear the
voice of the Magicians or Charmers, the Conjurors or Exorcists, that
well conjure can. And agreeable to this is the translation of the
Low-Dutch. So that the sense is, that the deaf Asp stoppeth her ear
against the voice of the Charmers, those that have sworn together (it
may be that common error and opinion had prevailed so far with learned
_Luther_, as doth appear by his exposition upon the third Chapter to the
_Galathians_, that he believed that the Witch, and the Devil were in
compact, and sworn together) and that were most cunning in that art. But
this doth but in a manner beg the question, not prove it, for all will
but amount to this, that the Asp cannot be charmed, no not by those that
have the greatest skill in the matter of incantation.

5. The French Translators render it thus: _Lequel n’écoute point la voix
des enchanteurs, ni du charmeur fort expert en charmes_, Which will in
no point hear the voice of the inchanter, nor of the Charmer that is
expert in charms. And this proveth nothing at all of joyning societies,
nor of compacts. The Italian version giveth it thus, _Accioche non oda
la voce de glivoce incantatori, del venefico incantante incantationi di
dotto_. In English thus, Which doth not hear the voice of the inchanter,
of the Witch (if that be the signification of the word _venefico_, a
poysoner) inchanting with the incantation of the learned: And this is
most near the Hebrew of all the rest, and beareth thus much, That the
Asp doth not hearken to the voice of the inchanter, of the Charmer which
useth the charms that were framed and conjoyned by a learned Clerk: so
that if associating be comprised, it must be understood of the framing
and joyning of the charms, which doubtless was the composure of those
that were very learned, especially if they work by a natural operation,
of which we shall discourse hereafter.

6. But now we come to the Hebrew itself, which _Arias Montanus_ renders
thus, _Quæ non audiet ad vocem mussitantium: jungentis conjunctiones
docti_. And in the margent thus, _Quæ non obtemperabit voce
incantantium, incantantis incantationes sapienter_. Which we may thus
English, Which hearkeneth not to the voice of the mutterers, of the
learned joyner of conjunctions. And the other thus; Which obeyeth not
the voice of the Charmers, of the person charming charms wisely. So that
it may mean, that the Asp hearkeneth not to the voice of those that
mutter or mussitate the charms of the Charmer that doth wisely use them,
or of him that is a wise Charmer. But it is needless and improper to
make an half period at _mussitantium_, for then there will be no
coherence in Grammatical construction betwixt the former and latter part
of the verse: and therefore according to the order of Grammar, it should
be rendered thus: _Quæ non audiet ad vocem mussitantium incantationes,
docti incantantis_. And so the meaning is plainly this, that the Asp
doth not hearken to the voice of those that mutter the charms of a
learned Charmer. And so there is no intimation of association or compact
either one way or another, but it doth meerly imply that the Asp doth
resist and frustrate the charms of the mutterers that use them, though
they be wise in the using of them, which doubtless is the most genuine
rendring, and the true meaning of the place: or else it may be thus
aptly translated: _Quæ non audiet ad vocem mussitantium conjunctiones
jungentis docti_; That is thus, Which hearkeneth not to the voice of
those that mutter the Conjunctions of a learned Joyner. So this way the
sense will be, that she resisteth the Charms, or Conjunctions of the
learned Joyner or Framer of them, and consequently that it hath not
respect, either to the associating or gathering of the Asps into one
place, or an association or compact betwixt the Charmer and the Devil,
which are both beg’d, and too far fetcht, and cannot be intended
properly in this Metaphor. But it (if thus Translated according to
_Arias Montanus_) referreth punctually and properly to the cunning and
wise composure of the letters and words used in the Charm, that if they
had been never so cunningly contrived, or joyned together by those that
had the greatest skill of all others in framing and composing of charms;
yet were they utterly inefficacious against this kind of Serpent. And so
we conclude this, having as yet found no such Hebrew word as signifieth
a Witch in the vulgar sense and common acceptation.

7. Another word that followeth in this place of _Deuteronomy_ is
‏וְשֹׁאֵל אוֹב‎ _requirens Pythonem_, which what it meaneth is more
obscured, and erroneously translated, than any of the rest. And this our
English Translators have ignorantly or wilfully, but however erroneously
rendered in all the places where it is used, to be one that hath a
familiar spirit. From whence note these things.

[Sidenote: Job 32.19.]

1. This word, as _Buxtorsius_, _Schindlerus_, and _Avenarius_ observe,
hath two significations, the one is, _uter vel lagena_, the other
_Python_, and so saith learned _Masius_, _significat vero vox Ob utrem
vel lagenam_; “From whence the Jewish Nation did call those Devils which
did give answers forth of the parts of Men and Womens Bodies, _Ob_, and
in the plural number _Oboth_; As it is only once for bottles used in
that of _Job_, _Behold, my belly is as wine that hath no vent, it is
ready to burst like new bottles_.” And to the same purpose speaketh
_Schindlerus_ in these words: “From thence it seemeth to be called ‏אוב‎
_Pytho_, because those that had it, or were possessed with it, being
puft up with wind, did swell like blown bladders, and the unclean spirit
being interrogated did forth of their bellies give answers of things
past, present, and to come, from whence also they were called
ἐγγαστρίμυθος, _ventriloqui_, speakers in the belly, or out of the
belly.” So that in the sense of these men, it was a Devil or Spirit that
spoke in them, as though they had been essentially and substantially
possest with a Demon; so prone were they to ascribe all things (almost)
unto the Devils power, not considering that they had no other Devil, but
that of Imposture and Delusion, as we shall shew anon with unanswerable
arguments.

[Sidenote: Ovid. _Metam._ _lib._ 1.]

[Sidenote: _Mytholog._ _l._ 4. _c._ 10. _p._ 36. 362.]

2. The most or all the translations in the Polyglott do render it
_Pythonem, vel spiritum Pythonis_ in this place of _Deuteronomy_, and
other places: But what is to be understood by _Python_, or the Spirit of
_Python_ is as difficult to find out, as the meaning of the Hebrew word
_Ob_, because it must be digged forth of the rubbish of Grecian lies:
For some will have it to be derived from the word απὸ τοῦ πυνθάνεσθαι,
_à consulendi & interrogandi usu_. But that they were called so rather
from the Epithete given to _Apollo_, who (as the Poets fabled) did soon
after _Deucalions_ flood slay the Dragon _Python_, πύθων, so called a
πύθεσθαι _quod est putrescere_, because he was said to be bred of the
putrefaction of the Earth; and so he was called _Apollo Pythius_, and
those that kept the Oracle at _Delphos_, and gave answers, were called
_Pythii vates_, and the Oracles _Oracula Pythia_: as may be seen in
_Plutarch_, _Thucydides_, and _Lucian_: and _Suidas_ and _Hesychius_
say, Πύθων _dicebatur etiam Dæmonium cujus afflatu futura prædicebant,
&_ ὁι πύθωνες, _è ventre hariolantes_: From whence _Pythius Apollo_ came
because of slaying the Dragon, nam πύθεσθαι _putrescere significat, ut
est in his carminibus_.

               ——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,
               Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.

               ——_Sic inde precatus_ Apollo _est:
               Putrescas tellure jacens campoq; feraci_.

And from hence were the Pythian Games instituted:

               _Neve operis famam posset delere vetustas,
               Instituit sacros celebri certamine ludos
               Pythia perdomitæ serpentis nomine dictos._

Though, if we will believe _Natalis Comes_ and some others, it was not a
Serpent or Dragon that _Apollo_ slew, but a man whose name was _Python_,
and his sirname _Draco_, and from that Victory _Apollo_ was called
_Pythius_, and those that kept his Oracle at _Delphos_ were called
_Pythios vates_, Pythian Priests, or Diviners of _Python_. So that all
that can be gathered from hence is, that to have the Spirit of _Python_,
was to undertake such Divinations, as the Priests used at the Pythian
Oracle at _Delphos_, and that was no more in truth and effect, but
Cheaters and Impostors.

[Sidenote: _De defect. Oracul. mihi._ _p._ 691.]

[Sidenote: _In Præfat. de defect. Oracul._]

3. Those that we call the Septuagint expressing the manner of the
performance of this kind of Imposture do (as _Masius_ confesseth, and is
true) constantly call them by the name of ἐγγαστριμύθους, because they
did speak forth of their Breasts or Bellies, that was by turning their
voices backwards down their Throats, which some of the Latines imitating
the Greek word have not unfitly called them _ventriloquos_, that is,
speaking in their Bellies. And that there were such in ancient times is
witnessed by _Plutarch_, who saith, speaking of the ceasing of Oracles,
thus: “That it is alike foolish and childish to judge that God himself,
as the _Engastrimuthoi_, (that is to say, the _Genii_ hariolating forth
of the Belly) which in times past they did call _Eurycleas_, now
_Pythonas_, hiding himself in the Bodies of the Prophets, and using
their mouth and voice as instruments, should speak.” From whence we may
note these things. 1. That in _Plutarch_ time who lived in the Reign of
_Trajan_, there were of these persons that could speak (as it were)
forth of their Bellies. 2. That though _Plutarch_ was a very learned,
sagacious person, yet he either knew not, or else concealed the manner
how these _ventriloquists_ performed this speaking, in their Breasts or
Bellies, it being nothing but a cheat and artificial imposture, as we
shall shew anon, of whom his learned Translator _Adrianus Turnebus_, and
of these vanities speaketh thus. “Therefore (he saith) we condemn all
sorts of Divinations which are not received from the sacred writings,
and do judge them to have been found out, either by the craftiness of
men or the wickedness of Devils; but we rejoice to our selves that being
Divinely taught, we here see far more than the most learned _Plutarch_
did, who beheld but little light in this his disputation of the defect
of Oracles.” 3. We may note that these words (that is to say, the
_Genii_ hariolating forth of the Belly) which we have inclosed in a
_Parenthesis_, are not found in the Greek written by _Plutarch_, but are
only added as the conjecture of _Turnebus_. 4. _Plutarch_ doth hold it
childish to believe that God doth hide himself and speak in the belly of
these couzening Diviners, and therein though an Heathen was wiser than
many that profess Christianity now, who believe it to be some Spirit,
when it is nothing but the cunning Imposture of those persons, that by
use have learned that artifice of turning their voices back into their
Throats and Breasts. 5. As to matter of fact it is manifest that in the
time of _Plutarch_ there were those that practised this cunning trick
thereby to get credit or money by the pretence of Predictions and
Divinations, and such an one doubtless was the Woman at _Endor_, and the
Maid mentioned in the _Acts_ of the Apostles, of which we shall speak
presently.

[Sidenote: _Antiq._ _lect._ 8. 10.]

Also _Tertullian_ a grave Author, affirmeth that he had seen such Women
that were Ventriloquists, from whole secret parts a small voice was
heard as they sate, and did give answers to things asked. And so _Cælius
Rhodiginus_ doth write that he often saw a Woman Ventriloquist at
_Rhodes_, and in a City of _Italy_ his own Country, from whose secrets
he had often heard a very slender voice of an unclean Spirit, but very
intelligible, tell strangely of things past or present, but of things to
come for the most part uncertain, and also often vain and lying; which
doth plainly demonstrate that it was but an humane artifice, and a
designed Imposture.

[Sidenote: _Hist._ 1.]

[Sidenote: _De Mag. Infam._]

_c._ 14. _p._ 141.

“But most notable is that story related by _Wierus_ from the mouth of
his Sons who had it from the mouth of _Adrianus Turnebus_, who did
openly profess that before-time he had seen at _Paris_ a crafty fellow
very like _Euricles_ mentioned by _Aristophanes_, who was called _Petrus
Brabantius_, who as oft as he would, could speak from the lower part of
his Body, his Mouth being open, but his Lips not moved, and that he did
deceive many all over by this cunning, which whether it be to be called
an art, or exercitation, or the imposture of the Devil is to be doubted.
And further relateth that at _Paris_ he deceived a Widow Woman and got
her to give him her Daughter in Marriage, who had a great Portion; by
counterfeiting that his so speaking in his Breast, or Belly, was the
voice of her deceased Husband, who was in Purgatory, and could not be
loosed thence, except she gave her Daughter in Marriage unto him: By
which deceitful knavery he got her, and about six Months after, when he
had spent all her Portion, the Wife and Mother-in-law being left, he
fled to _Lions_: And there hearing that a very rich Merchant was dead,
who was accounted living a very wicked man, who had gotten his riches by
right and wrong; this _Brabantius_ goeth to his Son called _Cornutus_,
who was walking in a Grove or Orchard behind the Church-yard, and
intimateth that he was sent to teach him what was fit for him to do. But
while that he telleth him that he ought rather to think of the Soul of
his Father, than of his Fame, or Death; upon the suddain while they
speak together a voice is heard—imitating his Father’s: Which voice
although _Brabantius_ did give out of his Belly, yet he did in a
wonderful manner counterfeit to tremble: But _Cornutus_ was admonished
by this voice, into what state his Father was faln by his injustice, and
with what great torments he was tortured in Purgatory, both for his own,
and his Sons cause, for that he had left him the Heir of so much ill
gotten goods, and that he could be freed by no means, unless by a just
expiation made by the Son, and some considerable part of his goods
distributed to charitable uses unto those that stood most need, such as
were Christians made Captives with the Turks. Whereupon he gave credit
to _Brabantius_, with whom he discoursed, as a Man that was to be sent
by Godly persons to _Constantinople_ to redeem the prisoners, and that
he was sent unto him by Divine Power for the same purpose. But
_Cornutus_, though a Man no way evil; and although having heard these
things, he understood not the deceit: yet notwithstanding because of the
word, that he should part with so much money, made answer that he would
consider of it, and willeth _Brabantius_ to repair the day following to
the same place. In the mean time being staggered in his thoughts he did
much doubt, in respect of the place, where he had heard the voice,
because it was shadowy, and dark, and subject to the crafty treacheries
of Men, and to the Eccho. Therefore the next day he leadeth _Brabantius_
into another open plain place, neither troubled with shadows nor bushes.
Where notwithstanding the same tale was repeated, during their
discourse, that he had heard before: This also being added, that
forthwith six thousand Franks should be given to _Brabantius_, that
three Masses might be said every day, to redeem his Father forth of
Purgatory; otherwayes that there could be no redemption for him. And
thereupon the Son obliged both by conscience and religion, although
unwillingly, delivers so many to the trust of _Brabantius_; all lawful
evidence of the agreement and performance being utterly neglected. The
Father freed from the fire and torments afterwards hath rested quiet,
and by speaking did not trouble the Son any more. But the wretched
_Cornutus_, after _Brabantius_ was gone, being one time more pleasant
than wonted, which made his Table-companions much to wonder; and
forthwith opening the cause to them inquiring it, he was forthwith so
derided of all, because that in his judgment he had been so beguiled,
and cheated of his money besides, that within few days after he died for
plain grief, and so followed his Father to know the truth of that thing
of him.”

[Sidenote: _Hist._ 2.]

But to make this more plain and certain, we shall add a Story of a
notable Impostor, or Ventriloquist, from the testimony of Mr. _Ady_;
which we have had confirmed from the mouth of some Courtiers that both
saw and knew him, and is this: “It hath been (saith he) credibly
reported, that there was a Man in the Court, in King _James_ his days,
that could act this imposture so lively, that he could call the King by
name, and cause the King to look round about him wondering who it was
that called him, whereas he that called him stood before him in his
presence, with his face towards him: but after this Imposture was known,
the King in his merriment would sometimes take occasion by this Impostor
to make sport upon some of his Courtiers, as for instance; There was a
Knight belonging to the Court, whom the King caused to come before him
in his private room (where no Man was but the King, and this Knight, and
the Impostor) and feigned some occasion of serious discourse with the
Knight; but when the King began to speak, and the Knight bending his
attention to the King, suddenly there came a voice as out of another
room, calling the Knight by name, Sir _John_, Sir _John_, come away Sir
_John_; at which the King began to frown that any Man should be so
unmannerly as to molest the King and him: And still listning to the
Kings discourse, the voice came again, Sir _John_, Sir _John_, come
away, and drink off your Sack; at that Sir _John_ began to swell with
anger, and looked into the next rooms to see who it was that dared to
call him so importunately, and could not find out who it was, and having
chid with whomsoever he found he returned again to the King. The King
had no sooner begun to speak as formerly, but the voice came again, Sir
_John_, come away, your Sack stayeth for you. At that Sir _John_ began
to stamp with madness, and looked out, and returned several times to the
King, but could not be quiet in his discourse with the King, because of
the voice that so often troubled him, till the King had sported enough.”

[Sidenote: _Hist._ 3.]

I my self also have seen a young man about 16 or 17 years of age, who
having learned at School, and having no great mind to his Book, fell
into an Ague; in the declination of which he seemed to be taken with
convulsion-fits, and afterwards to fall into Trances, and at the last to
speak (as with another small voice) in his Breast or Throat, and
pretended to declare unto those that were by, what sinful and knavish
tricks they had formerly acted, or what others were doing in remote
places and rooms. So that presently his Father and the Family with the
neighbourhood were perswaded that he was possest, and that it was a
spirit that spoke in him, which was soon heightned by Popish reports all
over the Countrey. But there being a Gentleman of great note and
understanding his Kinsman caused him to be sent over unto me, to have
mine opinion whether it were a natural distemper or not. The Father and
the Boy with an old cunning Woman (the made creature to cry up the
certainty of his possession, and the verity of a spirit speaking in him)
came unto me, who all appeared to my judgment and best reason fit
persons to act any designed Imposture. The Father having been one that
had lived profusely, and spent the most of his means, being sufficiently
prophane and irreligious: The Boy by his face appearing to be of a
melancholy complexion, and of a subtile and crafty disposition; the
Woman cunning, who would have forced me to believe whatsoever he
related, thinking to impose upon me as she had done upon others. I
presently judged it to be neither natural disease, nor supernatural
distemper, but only knavery and Imposture, and so made the Woman silent,
and told her she was a cheater, and deserved due punishment, and that
what she told, were the most of them lies of her own inventing; and told
the Father and the Son that I could soon cast forth all the Devils that
he was possessed with; but then I must have him in mine own custody, and
none of them to come near him nor to speak with him. A long time I
expected to have seen him in one of his fits, but his Devil was too
timerous of my stern countenance and rough carriage. Well after they
three had consulted together, the Lad by no means could be gotten to
stay with me, no not for that night, nor be prevailed with again to be
brought into my presence; but away they went the Lad riding behind his
Father, and when about a quarter of a mile from the Town the Father
turned the Horse to come back again unto me, the Lad leapt from off the
Horse, and run away crying from the Townwards as fast as he could. They
went that night to a Popish House where were concourse of people
sufficient, and many tales told of the Divinations of the spirit in the
Boy, but not one word either of me or against me. Soon after the
Gentleman that was of kin to the Boy came over, and I gave him
satisfaction that it was a contrived cheat, and after he returned, he
would have prevailed with them to have sent the Boy to me, but by no
means could effect it; and so he never after gave any regard unto them,
and soon after it vanished to nothing.

[Sidenote: _Hist._ 4.]

I my self also knew a person, in the West-riding of _Yorkshire_, who
about some forty years or above, to have made sport, would have put a
Coverlet upon him, and then would have made any believe (that knew not
the truth) that he had a child with him, he would so lively have
discoursed with two voices, and have imitated crying and the like. And
also the said person under a Coverlet, and coming upon all four would so
exceeding aptly, even to the life, have acted a skirmish betwixt two
Mastiffs, both by grinning, snarling and all other motions and noise,
that divers understanding persons have been deceived and verily believed
that there were two Mastiffs under the Coverlet, until their eyes have
convinced them of their error: So delusive may art or cunning be, being
seconded by use and agility.

[Sidenote: _Hist._ 5.]

I also have sometimes seen a person that lived in _Southwark_ near
_London_, who holding his lips together, and making no sound or noise at
all, would notwithstanding have, by the motion of the muscles of his
face, and the agitation of his head and hands and other gesticulations
of his Body, made any of the beholders understand, what tune he had
modulated in his fancy, which was very strange and pleasant to behold,
and that which I could not have believed if I had not seen it.

[Sidenote: Stow p. 864.]

[Sidenote: _Hist._ 6.]

We might hereunto add the Story of the pretended sleeping preacher, who
had drawn many into admiration and belief that he did it either by
Divine inspiration or vision, and yet was but a voluntary cheat and a
delusive Imposture, as may be seen at large in _Stowes_ Chronicle. We
have been thus tedious in giving these examples, that it may appear how
improperly Men fly to supernatural causes to solve effects by, that are
and may be performed by natural means; and that Men need neither fetch a
Devil from Hell nor a Soul from Heaven to solve these effects that mens
cunning, art and craft are able to perform.

[Sidenote: Acts 16. 16.]

[Sidenote: _Not. in Act. Apost. in loc._]

[Sidenote: _Vid._ Beza _not. in loc._]

[Sidenote: &]

[Sidenote: A Candle in the dark, p. 67, 68.]

[Sidenote: Luke 7. 47. 8. 2.]

4. Next the more fully to explain this we may consider the place in the
_Acts_ which is rendred thus, Παιδίσκην τινὰ ἔχουσαν πνεῦμα Πύθωνος of
which the learned and judicious _Isaac Casaubon_ saith thus: “An ancient
interpreter readeth Πόθωνα, and the _Syrian_ version rendereth _spiritum
divinationis_. It may be quere’d, seeing _Apollo_ is understood, why S.
_Luke_ doth use the Epithete of him rather than the proper name: And the
reason is because the ancients did call the Ventriloquists Πύθωνες
Pythonists.” And it is plain that it was Divination, that was telling of
secret things, whether past, present or to come, that the Maid pretended
and undertook: for the text saith, _Which brought her masters much gain
by soothsaying_; μαντευομένη, that is, by Vaticination. _Beza_ in his
Latine translation saith in his Marginal Notes, “That that Spirit of
Oracling, was only an expression alluding to the Idol _Apollo_, which
was called _Python_, and gave answers unto them that asked, namely, by
the Priests that belonged unto it, of which Idol the Poets feigned many
things; so that they that had the Imposture of Divination were said by
the Heathen to be inspired by the spirit of _Apollo_. And in this place
of the _Acts_, S. _Luke_ speaketh after the common Phrase of the
Heathen, because he delivereth the error of the common people, but not
by what instinct the Maid gave Divinations; for it is certain that under
the Mask of that Idol, the Devil plaid his deluding pranks, and this
spirit of _Apollo_ was nothing, but as much as to say, an Imposture, or
deluding trick of the Devil practised by the Priests of _Apollo_.” So
much saith _Beza_, who plainly expoundeth, “That that Spirit of
Divination or Oracling, was only a Devilish deluding Imposture, and not
a familiar Devil as many do fondly imagine: And whereas it is said in
the verse following, that S. _Paul_ did cast that Spirit out of the
Maid, it was, that he by the power of the Gospel of _Jesus_ rebuked her
wickedness: so that her Conscience being terrified, she was either
converted, or else at the least dared not to follow that deluding craft
of Divination any longer: as when Christ did cast out seven Devils out
of _Mary Magdalen_, it is to be understood that he did convert her from
many devilish sinful courses in which she had walked.” Thus far learned
_Beza_ and Mr. _Ady_, who both seem to understand no other Demon in the
case than only a crafty and devilish Imposture and Cheat, and most
certainly it could be nothing else.

[Sidenote: 2 Kings 10. 18, to 26.]

5. But to come to the stress of the business, these things are to be
considered. 1. Some thought that they were really, and essentially
possessed with an evil spirit that did speak in them and gave forth
answers, and this is the most common, though most false opinion: which
if it were true, it maketh nothing for those familiars that are ascribed
to our Witches, for by that they mean a visible Devil without them in
the shape of a Dog, a Cat or the like, and both these are equally absurd
and false, as we shall shew anon. 2. Some thought that an evil spirit
_ab extra_ did but work upon their minds, and so inspired them with
these Divinations, and this seems to have been the opinion of _Plutarch_
and some others of the Heathen. 3. But others (which is that which we
affirm) did hold that they were but counterfeiting deluding Impostors,
and what they did was only by Ventriloquy, Jugling and confederacy, and
that all their pretended Divinations and predictions, were nothing but
lying conjectures and ambiguous equivocations. But to open it fully we
must conceive that they did pretend and take upon them to foretel and
declare things to come, which notwithstanding were but false forgeries
and lies: for if they had really had any certain foreknowledge of things
to come, then when _Jehu_ was made King, and in subtilty pretended to
sacrifice to _Baal_, and so got together all the Priests to sacrifice,
if these base, lying, cheating Impostors had really had any skill in
Divination, then they might have known, that their calling together was
not truly to advance their Idolatry, but to take away their lives; and
it may safely be concluded that those that could not foresee the danger
threatning their own lives, could not truly foretel contingent effects
to others; and though the Scripture give us many such examples as these,
yet to eschew prolixity this may suffice to evince that all their
pretended predictions were nothing but conjectures, or lying forgeries.

And as they did take upon them to foretel things to come, so this Woman
of _Endor_, and in likelihood the rest, did pretend to do it by raising
up, or causing to ascend those that were dead to give answers of the
things demanded.

Now therefore the state of the question will be, whether this Woman had
really a familiar or supernatural spirit that gave her answers, or that
she raised such an one, or that only she was a deceiver and Impostor
that could cast her self into a Trance, and so speak in her Breast, or
that she had a place contrived for the purpose (as they had at the
Oracle at _Delphos_) by which means she could speak, as in a Bottle or
hollow cavity, and had other Confederates sutably fitted to accomplish
her design. Here we shall only speak as to the significancy of the words
relating to this matter, and shall handle the History of the matter of
fact elsewhere: And in the first place we allow and grant that she had
the cooperating power of the Devil, in her mind and will, leading her to
take upon her to foretel things to come, of which she was utterly
ignorant: so that we grant her under a spiritual league with the Devil,
as all wicked persons are, but we deny that she had any other familiar
spirit, but only the spirit of delusion and Imposture, as we shall make
good by these arguments.

[Sidenote: 1 Sam. 28. 9.]

[Sidenote: Isai. 29. 4.]

1. Because the word sometimes signifieth the persons pretending to be
skilful in this sort of Divinations; for so the Woman saith unto _Saul_:
_Behold thou knowest what Saul hath done, how he hath cut off_ ‏הָאבוֹת‎
_Pythones_, that is, the persons that pretended, and practised that kind
of Divination. And so again in that of _Isaiah: And thy voice shall be_
‏כְּאוֹב‎ _sicut Pythonis_ as the voice of one that useth this kind of
Divination. So that it is clear that the act is ascribed unto, and was
performed by the persons practising this couzening craft, and not unto a
familiar or Devil.

2. Sometimes it is taken for the means that they pretended they
performed it by, as in _Sauls_ deluded and despairing sense; for he
saith, _Divina quæso mihi_ ‏כְּאוֹב‎ _in Pythone, vel per Pythonem, and
cause to ascend whom I shall name unto thee_. So that he vainly thought
that she could call up, and make to ascend whomsoever he should name, so
blind and deluded was he when the spirit of the Lord was departed from
him, and was justly delivered up to believe lies, because he had not
received the love of the truth.

[Sidenote: Nahum 3. 4.]

3. It doth not appear that she had any familiar spirit, or called up
any; for the name that is there given her is ‏בַּעֲלַת אוֹב‎ _Dominam
Pythonis vel utris_; the Mistriss of the Bottle, or of the Oracle, for
Saul saith, seek me a Woman that is Mistriss of the Bottle, or of the
Oracle, for so it must signifie, if it be genuinely and fitly
translated; and his servants tell him, that at _Endor_ there is a Woman
that was Mistriss of _Ob_, the Bottle or Oracle. For though some
translate it _mulier habens Pythonem_, or as _Tremellius, mulier prædita
Pythone_, it will but reach thus much, that she was possessed of or had
in her power, this _Ob_, Bottle, or Oracle, that could be nothing but
the fit contrived place to give answers, as they did at the Oracle. For
if they meant that she had a familiar spirit in her Belly, then it was
possest of her, more than she could be said to be possest of it. But
there is another Text that doth fully agree with this, and will help to
explicate it, and is this, speaking of the destruction of _Nineveh_ or
the Jewish Nation, and the causes of it: _Because of the multitude of
the whoredoms of the welfavoured harlot, the Mistriss of Witchcrafts_,
‏בַּעֲלַת כְּשָׁפִים‎, _Domina vel patrona_, the Mistriss, or Patroness
of Juglings and delusions. So that in propriety of language she of
_Endor_ is called the Mistriss of _Python_ or Oracle, because she could
play the couzening feats that belonged unto it.

[Sidenote: 2 Chron. 33.6.]

[Sidenote: Gen. 6. 14. 16.]

[Sidenote: Psal. 115. 3.]

[Sidenote: _Id._ 136. 4.]

4. Amongst all the several ways of Idolatry that _Manasseh_ set up, or
caused to be set up, this is one ‏וְעָשָׂה אוֹב‎, _& fecit Pythonem_, or
_fecissetq; Pythonem_, he made _Ob_, or _Pytho_; and though Translators
have been much perplexed, and hard put to it, to give a signification
agreeable to their preconceived opinion, yet have they, were it right or
wrong, brought it to their minds, though it be utterly false and
erroneous; for _Tremellius_ renders it, _instituitq; Pythonem_, which
though pretty near, yet is altogether short of the propriety, and the
most of the rest have run quite Counter; but our English Translators the
worst of all others, who give it, _and dealt with a familiar spirit_.
When it is plain that this word must be taken in this place, as it is in
the third verse of this Chapter, _he made groves_, _fecitq; lucos_,
because the words are both from the same root which is ‏עָשָׂה‎ _fecit_,
_confecit_, _perfecit_, and so it is, and must be taken in other places;
and is especially manifest in these. _God said to Noah, make thee an Ark
of Gopher wood_, and after, _a window shalt thou make to the Ark_. The
Psalmist saith: _But our God is in heaven, he hath done whatsoever he
pleased_, and again, _To him who alone doth great wonders_. We might add
forty places more, where the word is used that cometh from this root and
hath the same punctual signification; so that from hence we may
conclude, 1. That _Manasseh_ could not make a Devil nor a Spirit, and
therefore that the word _Ob_ doth not intend nor bear forth any such
matter in true and genuine signification. 2. That he could not make a
Man or Woman, and therefore the word properly doth signifie neither. 3.
That he only could make, and cause to be contrived the Groves, in such
an order, as the Idol-Priests might direct, as most fit for them to play
their couzening and Jugling feats and delusions in. So he might make or
cause to be contrived the μαντείον or place for the Oracle, and prepare
those knacks and implements, wherewith and in which place the Diviner
might either by him, or her self, or with the help of confederates bring
to pass strange things, which they made the blind and ignorant people
believe were performed by the God worshipped in and by those Idols, or
by Demons and Spirits, or the calling up of the dead. When in truth
there was nothing at all performed, but either in raptures, feigned and
forced Furies, Trances; and thereby lying predictions and ambiguous
equivocations were uttered, whereby the people were deluded and drawn
unto Idolatry: or by giving dark and obscure responsions by Ventriloquy,
speaking in Bottles, or through hollow Pipes and cavities, whereby they
did peep and mutter; or lastly by having knavish confederates hidden in
secret, and cunningly contrived places, and suitably habited to
personate those that were desired to be raised up, as is most probable
in this Woman of _Endor_ and the forged and pretended _Samuel_: So that
there was no Devil nor familiar but a couzening Knave or a Quean, more
crafty than the Demons themselves.

[Sidenote: Isai. 8. 19.]

[Sidenote: _Id._ 29. 4.]

[Sidenote: Calvin _in loc._]

5. That they had no familiar Spirit is manifest, if we consider the
manner how they carried themselves in these cheating actions and
performances, for the Prophet tells us thus: _And when they shall say
unto you, seek unto_ ‏הָאֹבוֹת‎ _ad Pythones_, unto Oraclers, and unto
Wizards that peep, and mutter; If they had a familiar Spirit or Demon,
what need they chirp, peep, or mutter? could it not speak loud and plain
enough? Yea doubtless it could if they had any such, but it is to
conceal their own deceit and knavery, lest it should be found forth and
discovered: And without such chirping and muttering they could neither
perform their Jugling delusions, nor keep them from being known, and
derided. _Tremellius_ his note upon this place is very remarkable: “The
Prophet (saith he) aggravateth the heinous crime of those Witches from
the vanity of those Divinations, which the very manner of them
betrayeth: those seducers have not so much wit, that they dare speak to
the people the thing they pretend to speak in plain and open terms, with
an audible clear voice, as they that are Gods Prophets, who speak the
word of God as loud as may be, and as plain as they can to the people;
but they chirp in their Bellies, and very low in their Throats, like
Chickens half out of the shells in their hatching.” And this doth
plainly declare their knavery and cheating Juglings. The same Prophet in
another place speaking of the destruction, and bringing low of
_Jerusalem_ he saith: _And thou shalt be brought down, and shalt speak
out of the ground, and thy speech shall be low out of the dust. And thy
voice shall be as of a_ Pythonist, _Ob_, or as of an Oracler, _out of
the ground, and thy speech shall whisper_, peep or chirp _out of the
dust_. The word there, and in the former place used is from the root,
‏צַפְצֵף‎ _garrivit more avium_, he hath peeped or chirped like a Bird.
Now this doth plainly allude to these kind of Pythonists, or Oraclers,
who in giving their Oracles, or Divinations, did speak out of the
ground, that was from hollow Vaults and Caves contrived on purpose for
them to perform their tricks in, and such a place as this, called in the
Hebrew _Ob_, did _Manasseh_ make and prepare, _And thy speech shall be
low out of the dust_, like these deceivers who fall into Trances, and
lie upon their faces the better to conceal and hide their Impostures,
and so do change their voice, and mutter as it were out of the dust,
thereby to make the people believe that it is the Demon’s or Spirit’s
voice that speaketh in them, when it is nothing but their own
counterfeiting. And thy voice shall be like one of these Oraclers, out
of a low and hollow place, to whisper and chirp like a Chicken coming
forth of the shell, the more to make them believe that it is the voice
of a Spirit, and not their own, by craft and cunning altered and
changed. Upon which place learned and judicious _Calvin_ saith thus
much: “For the voice of them, who before were so lofty and cruel, he
compareth to the speech of _Pythonists_, who when they did utter the
Oracles, did give forth I know not what kind of murmur, from some low
and dark place under the earth.”

8. The next word that followeth in this place of _Deuteronomy_ is
‏יִדְּעֹנִי‎ from the root ‏יָדַע‎ _novit, sivit, proprie est_ (_ut_
Avenarius _inquit_) _mentis & intellectus_. Which word our Translators
(contrary to their usual custom) have kept a constancy in, and alwaies
have rendered a Wizard, a name (as we conjecture) not improper, for we,
in the North of _England_, call such as take upon them to foretel where
things are that have been stoln, or to take upon them to help Men or
Goods, that the vain credulity of the common people have thought to be
bewitched, we (I say) call them Wise Men, or Wise Women, without regard
had to the way or means by which they undertook to perform these things.
Divers others do render it _sciolus_, which is proper and consonant to
the former. The other Translations that we have either seen, or were
able to understand, are so uncertain, various, wide and wilde, that it
were lost labour to examine or recite them; and the word Wizard (though
a general one) is the most proper that we can find. But we must
conclude, that hitherto we find no such word as signifieth a Witch in
that sense we have allowed, and endeavoured to confute.

9. The last word mentioned in this Text of _Deuteronomy_, is a
Necromancer, or one that consulteth with the dead. Now whether this were
some special kind of Divination, or but a comprehension of all the
kinds, being but in all their several sorts, a leading of the people to
inquire of dumb and dead Idols, may be a great and material question.
And though no Interpreter or Commentator that we have seen, read, or do
remember, do hint at any such, matter, but still strike upon the common
string, that it should be some kind of Magick, whereby they could make
the dead appear, and consult with them: yet notwithstanding all this we
cannot but propose our doubts in these reasons following.

1. _Moses_ in this Text doubtlesly did not set down all the particular
sorts of Divinations and Impostures used amongst the Heathen, for that
had hardly been possible, but the chiefest kinds of them. And this is
not rationally probable that he would do it by a Tautology, or
repetition of the same thing twice. For inquiring of the dead, or
consulting with them, was intended in the word _Ob_, and the Woman of
_Endor_ said; _Whom shall I raise up_, or cause to ascend unto thee?
Whereby it appeareth that she pretended (and also _Saul_ vainly
believed, who said; Divine unto me in or by _Ob_) that she could cause
the dead to ascend, and to have answers from them of things to come, as
is manifest in the Story of the pretended apparition and prediction of
_Samuel_. And so this thing should be twice repeated in this place,
which is not probable that _Moses_ would have done.

[Sidenote: Isai. 44. 19.]

2. He doth not forbid these several sorts of Divination only because
they were evil and unlawful in themselves (for some of them might be
lawful, and performed by natural or artificial means) but because of the
thing they all centred in, and the end they all tended to, which was to
lead and draw the people to inquire of and to serve deaf, dumb and dead
Idols. For though the Idols were Silver and Gold, the work of Mens
hands, and had eyes and saw not, _ears and heard not, feet and walked
not, mouths and spoke not_, neither was there breath in their Nostrils:
And though the common people could not but know this, for as _Isaiah_
saith they were so blinded that, _None considereth in his heart, neither
is there knowledge or understanding to say, I have burnt part of it in
the fire; yea also I have baked bread with the coals thereof, I have
roasted flesh and eaten it, and shall I make the residue thereof an
abomination? shall I fall down to the stock of a tree?_ Yet
notwithstanding were they so deluded by the crafty Impostures, and
subtile Divinations of all the several sorts of these Jugling Priests,
that they ran to ask counsel at these dead Idols, who (as they falsly
perswaded the people) did inspire them, and gave them answers, when the
Idols were all dead things, and gave no answers at all. And this is that
consulting with the dead, that all these couzening Priests did draw the
people unto, and therefore in general is here forbidden.

[Sidenote: Isai. 8. 19.]

3. The words of the Prophet, where he saith [_And when they shall say
unto you, seek unto them that are_ Ob or Oraclers, _and unto wizards
that peep, and that mutter: should not a people seek unto their God? for
the living to the dead?_] do fully prove as much; for the sense must be
this: That the people of God ought to seek unto their own God, who was
and is a true and a living God, and to his Law & Testimonies, and not to
those peepers and mutterers that seek counsel of the dead Idols only;
and doubtless this is the true meaning of consulting the dead.

4. This exposition includeth no absurdity, nor bringeth any
inconvenience, and is genuine, and not wrested; whereas the other doth
hurry in a whole heap of most absurd doubts, questions and opinions. But
if in this exposition we be Heterodoxal, we crave pardon, and referr it
to the judgment of those that are learned, of what perswasion soever
they be.

[Sidenote: _In Dan._ _c._ 1. _v._ 20. _p._ 87.]

10. Another word that is used in divers places of Scripture is
‏חַרְטֻמִּים‎, which though _Avenarius_ doth derive from ‏חֶרֶט‎ _stilus
&_ ‏אָטַם‎ _clausit_, yet the learned person _Masius_ saith, _Est autem
aliarum nationum vocabulum, ab Hebræa lingua alienum & peregrinum,
usurpatum tamen ab Hebræis_. And also the judicious _Polanus_ is of the
same opinion, that it is a word strange and foreign from the Hebrew
language. The Translators are all so various about the proper derivation
and signification of it, that it were but lost time and labour to recite
them: But it is manifest that it was a general word for one that was
skilful in all, or divers sorts of these Divinations, and might best be
constantly rendred _magos_, and that for these reasons.

[Sidenote: A Candle in the dark, p. 11.]

1. It is the opinion of _Masius_ and Mr. _Ady_ that it is a general
word, and signifieth one that hath skill in many of these kind of arts,
(if they may be so called) the latter of which saith thus: “It is taken
in the general sense for _magus_ a Magician; that hath one, or all these
crafts or Impostures.” And the former quoting the sentence of _Rabbi
Isaac Natar_, saith: _Hoc nomine vocatos esse ab Hebræis quosvis, qui
inter gentes singularem profitebantur sapientiam; præsertim cùm ea ad
superstitionem pertineret_.

2. Because that in _Exodus_ 7. 13. those that there are called
_Hachamim_ and _Mechassephim_, that is _sapientes & præstigiatores_, as
_Tremellius_ renders it, which is most proper and genuine, are there
called _Hartummim Mezeraim_, that is _Magos Ægypti_, the Magicians of
_Ægypt_; by which it appeareth plainly that it is a general name, and
may most properly be rendered a Magician.

3. It may most properly be taken for a Magician, because those that
acted before _Pharaoh_ are called by that name, and excepting their
opposing of _Moses_, and their superstition, it doth not appear that
they dealt with unlawful Magick, as we shall prove undeniably hereafter.

[Sidenote: 2 Sam. 12. 19.]

[Sidenote: Psal. 41. 7.]

[Sidenote: Isai. 26. 16.]

11. There is also another word which is used in divers places, which is
‏לָחַשׁ‎ _mussitavit_, he hath muttered, or murmured, and is taken
generally for any kind of murmuring for any cause whatsoever, as in this
place, _But when David saw that his servants whispered_. And again, _All
that hate me, whisper together against me_. And in another place:
_Fuderunt submissam orationem_, a low whispering prayer. In which places
it is taken for any kind of low speaking, whispering or muttering. Of
this we may observe these things.

1. Sometimes by a Metonymie it is taken for a low and modest speech, the
art of Oratory, or Eloquence, as _Isaiah_ 3. 3. _& intelligentem vel
peritum eloquentiæ_, and sometime for an ear-ring _inauris_, as in the
20. verse of the same Chapter.

[Sidenote: Psal. 58. 6.]

2. It is also ascribed unto Charmers or Inchanters as in the Psalm,
_That doth not hearken unto the voice of the charmers_: Where it is
plain that all Charmers were whisperers and mutterers, but not on the
contrary, that all whisperers or mutterers are Charmers.

[Sidenote: Eccles. 10. 11.]

3. And whereas our English translation readeth it, _Surely the serpent
will bite without inchantment, and a babler is no better_; It may as
well be read, as _Arias Montanus_ translates it, _Si mordeat serpens in
non susurro, vel absq: susurro_, If the Serpent bite without hissing, or
sibilation. And _Schindlerus_ to the same purpose: _Si mordebit serpens
absq; incantatione, vel murmure, id est sibilo_. And so _Avenarius_: _Si
mordeat serpens absq; susurratione, id est absq; sibilo_. And though
_Tremellius_, and the whole troop of Translators do render it, as our
English Translators do, yet that will not make sense: for it would
inferr that as a Serpent will bite except it be charmed, so will a
babler do also. But who ever heard of a bablers being charmed? So that
truly considered that cannot be the sense of the place.

But if it be taken exactly according to the Hebrew, then the sense runs
thus, If the Serpent bite without, or in not hissing, and excellency is
not to him that hath a tongue; that is, The Serpent doth hurt with his
biting, without making a noise with his tongue; but a babler doth make a
noise, but effecteth nothing, or speaketh to no purpose.

[Sidenote: Jerem. 8. 17.]

4. There is another Text in _Jeremy_ which is commonly rendered thus:
_For behold I will send serpents, cockatrices among you, which will not
be charmed, and they shall bite you, saith the Lord_. But it may be as
fitly read, To whom there is no hissing, and they shall bite you. And
whether way soever it be read, the sense is good; that is, their enemies
shall be so fierce and cruel, that no words can stay or appease their
fury; or that they shall be so sly and cunning, that they shall destroy
you, before they speak, or give you warning: And whether way soever it
be, there is a pronoun in the Hebrew which is superfluous, a thing that
is usual in that language.

5. But if in both places it be taken for charming, yet will it not prove
the being and existence of such a kind of Witch, as we have denied and
confuted; nor doth it shew any fit appellation for such a one.

[Sidenote: Psal. 104. 4.]

[Sidenote: Malach. 4. 1.]

12. Moreover there is another word as much mistaken, and as falsly
translated as any of the rest, and that is ‏לָהַט‎, _Inflammatus est,
flammescebat_, and is understood a shining brightness, as in the Psalm:
_Who maketh his Angels spirits: his ministers flaming fire_. And in
another place, _& inflammabit eos dies veniens_; The day cometh that
shall burn as an oven. From whence we may note these things.

[Sidenote: Gen. 3. 24.]

[Sidenote: Nahum 3. 3.]

1. From this root doth come ‏לַהַט‎ _Flamma_, Metaphorically (as
_Schindlerus_ saith) a polished and shining piece of Metal, as a Sword
or the like. But _Avenarius_ tells us, it is, _Flamma rutilans, lamina
fulgens & vibrans_; as, _And he placed at the East of the garden of
Eden, Cherubims, and a flaming or bright shining sword which turned
every way, to keep the way of the tree of life_. And in another place,
_The horseman lifteth up the bright sword, and the glittering spear_.
Both places plainly shewing that it signifieth Metal so polished, that
when it is shaken in the light, or shining of the Sun, and moved
quickly, it doth then glitter like a red and shining flame.

2. There is also the word ‏לאט‎ _Involvit, velavit, arcanum_, and the
like which the vulgar Latin do attribute to _Pharaohs_ Magicians, when
our translation saith, _And they did in like manner with their
inchantments_: It is _& fecerunt similiter per sua arcana_, thinking the
word there had been derived from ‏לאט‎ _arcanum_, when it is from
‏לַהַט‎, _Flamma, lamina_; a polisht and bright piece of Metal.

3. In all the places of Exodus where mention is made of the Magicians,
_that they did in like manner with their inchantments_, the word is
‏בְּלַהֲטֵיהֶם‎ which if truly rendered, is this: And they did in like
manner with their bright, glittering lamens, or plates of Metal. And how
the Translators could hale it by head and shoulder to signifie
Inchantment, cannot be conjectured; but because the Magicians are there
called, _sapientes & præstigiatores_, Wise Men and Juglers, they vainly
thought that they wrought by a secret compact with the Devil, and so all
must be done by their imaginary Witchcraft and inchantment, when it is
plain that what they did was by natural Magick, and sleight of hand, and
not by Diabolical Magick at all. But let them shew us any one place in
all the Old Testament, where any of the derivatives from this root, are
translated Inchantments, but only in these places of _Exodus_, and we
will yield the whole cause.

[Sidenote: Isai. 19. 3.]

13. There is also another Text which we have omitted of purpose until
now, which our English Translators do, according to their usual manner,
thus render: _And they shall seek to the Idols, and to the Charmers, and
to them that have familiar spirits, and to the Wizards_: In which there
is a word not used in that sense in all the Old Testament besides; of
which place we may note these things.

1. The word there in doubt is ‏אָט‎, _Lenis, lenitas_, and it oft
becometh an Adverb, _leniter, pedetentim_. The root ‏אָטַט‎, _leniter
incessit_, _Avenarius_ saith it is not used in the plural number, and
signifieth Inchanters or Diviners, and is ‏הָאִטִּים‎ which he rendereth
_Incantatores_; because as some think they do easily and gentilely
pronounce their charms.

2. But _Tremellius_ doth translate it thus: _Consulent sua Idola, &
præstigiatores Pythonesq; & ariolos_: And giveth this note, Their Idols,
that is to say Devils, that give them answers, especially the Idol of
_Latona_ in the Town called _Butun_ over against the Sebenitick mouth of
_Nilus_, of which _Herodotus_ speaketh: where he expoundeth also divers
consultations of these Idols. But how or in what sense he holdeth that
the Devils gave answers, except by the lying Impostures of the Priests,
he doth not shew, nor _Herodotus_ his Author neither.

3. But this place according to _Arias Montanus_ is rendered thus: And
they shall seek unto their vain things or Idols, and to their Diviners
(that is this word _Haattim_) and to the Pythonists, or Oraclers, and to
Wizards. But those we call the Septuagint do render this place very
odly, as they seldom do elsewhere, which is this: Καὶ ἐπερωτήσουσι τοὺς
θεοὺς αὐτων, καὶ τὰ ἀγάλματα αὐτῶν, καὶ τοὺς ἐκ τῆς γῆς φωνοῦντας, καὶ
τοὺς ἐγγαστριμύθους, that is, _And they shall ask their gods, and their
images, or painted statues, and those that give their voice forth of the
earth, and those that speak in their breasts or bellies_.

[Sidenote: _Strab. Geograph._ _l._ 16.]

14. There is also another word which is ‏אַשָּׁף‎, and signifieth (as
_Avenarius_ saith) _Sophus, sapiens in Astrologia & in auspiciis, augur,
aruspex_. _Rabbi Abraham_ thinketh it signifieth a Physician, who
knoweth the alteration of the body, by the pulse of the arm, or by the
urine. And _Schindlerus_ translateth it, a Philosopher, an Astronomer
and a Physician, and saith that such were Astronomers and Physicians
amongst the _Chaldeans_, of whom _Strabo_ saith: “There was a certain
habitation appointed in _Babylon_ for their home-bred Philosophers, who
were much conversant about Philosophy, and were called _Chaldeans_.” And
further, “that they were Physicians that could judge of the passions of
the Body, which dreams did imitate, by the Pulse and urine.” And
_Polanus_ tells us that it is a _Chaldee_ word because it is found no
where else but in _Daniel_.

[Sidenote: 1 Kings 4. 30.]

15. Lastly there is one word we shall touch more, and that is ‏חָכְמָה‎,
_sapientia_, the wisdom of Divine and Humane things, Magick or skil in
naturall things; and cometh from the root ‏חָכַם‎, _sapuit mente,
sapiens fuit, sapientia præditus est_. And this is that wisdom that is
ascribed to Solomon, of whom it is said: _And Solomons wisdom excelled
the wisdom of all the children of the East countrey, and all the wisdom
of Ægypt_.

So have we run over all the words in the Old Testament, that can any way
concern this subject, and yet amongst them all there is not one that
properly and genuinely, without stretching, wresting or mistranslating,
doth, or can signifie any such Witch or Diviner, that can kill or
destroy Men or Beasts, or that maketh a visible compact with a Devil, or
on whose Body he sucketh, or that they have Carnal Copulation together;
or such a Witch as is or can be really changed into a Cat, Dog, or such
like, which was the task we undertook in this Chapter. And for the words
that are in the New Testament, we shall handle them when we answer the
objections made from thence. And therefore we would admonish Mr.
_Glanvil_, and all other candid, and sober persons to beware of false or
mistranslations, and not to labour to establish dangerous and erroneous
tenents upon such slippery and sandy foundations: For one falsity once
supposed or taken for good, doth bring a numerous train of absurdities
at the heels of it.




                               CHAP. VII.

  _Of divers places in the Old Testament that are commonly wrested, and
    falsly expounded, thereby to prove apparitions, and the power of the
    Devil and Witches._


Thus far we conceive that we have sufficiently proved, that there is no
word in the Old Testament, that in the original Hebrew, can genuinely
and truly be translated, that doth signifie such a kind of Witch, whose
existence we have denied. And now we shall proceed to answer those
places in the Old Testament, that commonly are produced, to prove the
Devils or the Witches power in those particulars that we have oppugned.
And because the whole stress lyeth upon the true interpretation of those
places pretended to prove such matters by, we think it convenient and
much conducible to the business in hand, to lay down those rules of
interpretation, that the most learned Divines have declared and
assigned; and that in these particulars.

[Sidenote: James 1. 5, 17.]

[Sidenote: Luke 24. 45.]

1. That truly to understand the Scriptures according to the mind of the
Holy Ghost that gave them forth, and by whose inspiration they were
indited, it is most necessary that we implore the help of that blessed
Spirit, that did reveal them to those that penned them; because, as S.
_James_ saith: _If any of you lack wisdom, let him ask of God, that
giveth to all men liberally, and upbraideth not, and it shall be given
him. For every good gift, and every perfect gift is from above, and
cometh down from the father of lights, with whom if no variableness,
neither shadow of turning._ And it is said of the Disciples of Christ:
_Then opened he their understandings, that they might understand the
Scriptures_. So that all Men whether wise or unwise, learned or
unlearned, have need of the teaching and spirit of Christ to open their
understandings to understand the Scriptures; and therefore have all men
need of faithful and fervent Prayers, that God may enlighten their minds
in the understanding of them; otherwayes, they are but as blind Men,
that go without a guide, and so must needs fall into the Ditch of
ignorance and error.

2. That a most due and diligent collation and comparison be made of the
several versions, with the Fountains and Originals themselves, that so
the truth of the translations may be ascertained. For if an error in
this point be committed, all the expositions and deductions drawn from
thence, must needs be erroneous and vitious.

3. That there be a due comparing of the Antecedents and Consequents in
the context, that the purpose, scope, theme, arguments, disposition and
method, may be perfectly and maturely considered: otherwise the
sleighting or omitting any one of these particular points, the whole
place may be mistaken, and an error easily faln into.

4. There must a due and serious consideration be had of the Phrases and
manner of speaking; especially in regard of that language it was first
written in: For every several language hath its peculiar Phrases and
forms of speaking, which may not be proper in another tongue, the not
regarding of which may sooner lead into a great deviation from the
genuine sense of the place.

5. That there be a most diligent comparing of the place of the Scripture
to be explicated, with others of the same similitude or dissimilitude,
For oftentimes one Scripture doth unfold and open another, and one Text
doth enucleate and make plain another: Which for want of a due
comparison one with another, may occasion the mistaking of the true
sense of the place that is to be expounded.

6. And chiefly in explicating any place, regard must be had to the
Analogy of faith: Because the Scriptures do not contradict one another,
especially in the Articles of faith, and the chief points necessary to
be believed.

[Sidenote: 2 Pet. 1. 20.]

[Sidenote: Rom. 8. 7.]

[Sidenote: Isai. 29. 14.]

[Sidenote: 1 Cor. 1. 19, 20.]

7. There ought a due comparison be made with the judgments and
sentiments of other Interpreters, according as the Apostle saith: _That
no Prophecie of Scripture is of any private interpretation_: Which ought
to be rendered as learned _Beza_ and Dr. _Hammond_ give it: “No
Prophecie of Scripture is _propriæ incitationis_, of a Mans own or
proper incitation, motion, or loosing forth;” for so the Greek is, ἰδίας
ἐπιλύσεως οὐ γίνεται. Of which _Beza_ gives this learned note. “The
Prophets truly are to be read, but so that the gift of interpretation be
begged of God, that the same God may be the Author and Interpreter of
the Prophetical writings.” For though a Man have by nature never so
great endowments, of understanding, judgment and reason, or have never
so large and ample acquirements, or presume never so highly to be
assisted with the Spirit; yet his own single judgment ought not to be
relyed upon in the exposition of the Scriptures; but he ought to call in
to his aid, and to consider the sentiment and opinion of others. For it
is obvious into what dangerous errors the _Arrians_, _Pelagians_ and
_Antitrinitarians_ of old, and the _Socinians_ and _Arminians_ of later
years have faln, by making their innate notions and the strength of
natural reason to be the chief and principal rules for interpreting of
the Scriptures by. And there is hardly any one thing that the Scriptures
are more against, or do more condemn, than the too much extolling and
idolizing of Humane and Carnal reason. _Because the carnal mind_ τὸ
φρόνημα τῆς σαρκὸς, _is enmity against God, and is not subject to the
law of God, neither indeed can be_; of which _Beza_ saith: _Probatio cur
intelligentia carnis sit mors, quia, inquit, Dei est hostis_. And again,
the Text saith: _For it is written, I will destroy the wisdom of the
wise_, τὴν σοφίαν τών σοφῶν, _and will bring to nothing the
understanding of the prudent_; τὴν σύνεσιν των συνετων. And again, _Hath
not God made foolish the wisdom of this world?_ σοφίαν τοῦ κόσμου
τούτου. And the words of the Hebrew in that place of _Isaiah_ do
signifie all that height of wisdom or understanding, that Men either
have by Nature, or acquire by Art and Industry. Neither is it safe for a
Man to rely upon his own single acquired parts, be they never so vast or
great; because in the most ages, the most pestilent Errors and damnable
Heresies have been vented and maintained by Men that were of the
greatest acquired endowments. And that it is often as vain to presume
upon having the guidance of the Spirit, as are the other two, is
manifest in the late times of Rebellion and Confusion; where every Man
pretending the Spirit, made such wild and extravagant expositions of the
Scriptures, as few ages have known before; and is still kept up by the
giddy troop of Fanatical Quakers, and the like.

There is another rule which the learned do use, in expounding of the
Scriptures, which is often either too far extended, or not rightly
limited and applied, which is this; That Men in interpreting of the
Scriptures should keep close to the literal sense, if it include not an
absolute absurdity. Whereby Allegorical, Metaphorical, Mystical and
Parabolical Expositions are not only cried down, but by some even
abhorred and detested, which thing ought not absolutely and simply to be
approved of; and therefore we shall make it plain in some few
particulars.

[Sidenote: John 9. 6, 7.]

1. In Historical relations of matters of fact, we ought to keep close to
the literal meaning, and not to deviate a jot from it, otherwise we
should overthrow the best part of the Christian Faith, and destroy the
chief foundation of Scripture truths. But notwithstanding this, though
we ought to hold to the literal sense in respect of the matter of fact,
yet we are not always to be bound to the bare letter in the mood, means
or manner of the performance. As may be plain in these examples. 1. It
is apparent that our Saviour Christ cured the Man that was born blind,
and the means and manner is described: _He spat on the ground and made
clay of the spittle, and he anointed the eyes of the blind man with the
clay. And said unto him, Go wash in the pool of Siloam (which is by
interpretation, Sent.) He went his way therefore and washed, and came
seeing._ Now as to the matter of fact, that the Man born blind was cured
and had his sight restored, is a truth according to the sense of the
letter; and that the manner, which was by spittle and earth made into
Clay, and his eyes covered or anointed with it, and washing in the pool
of _Siloam_, was also literally true, is manifest. But it were absurd so
far to stick to the letter, as to believe that clay, and spittle, and
washing in the poole _Siloam_, were true and real natural means to
produce that effect; no, that were absurd, and therein the literal sense
is not to be followed.

[Sidenote: 1 Kings 22. 19, 20, 21, 22, 23.]

[Sidenote: Jerem. 23. 24.]

[Sidenote: 1 Kings 8. 27.]

[Sidenote: Rom. 16. 27.]

2. Again concerning _Ahab_, thus much is literally true in matter of
fact that he was perswaded to go up to _Ramoth Gilead_ by his false
Prophets in whose mouths there was a lying Spirit. But the manner there
declared of sending the lying Spirit into their Mouths, cannot
rationally be presumed to be true in a literal sense, but in a
Metaphorical; for that the Lord was set on his Throne, and all the Host
of Heaven standing by him, on the right hand and on the left, must needs
be a Metaphor taken from an Emperour or a King that sits on his Throne,
and all his Counsellors, Princes, Estates and Officers about him, to
deliberate and consult what is to be done. And this is the highest and
most apt Metaphor that the supream Majesty of Heaven and Earth can be
represented by; not that in the literal sense it must be believed to be
acted just in that mood and manner, but as the most apposite Metaphor
that can be found to express the proceedings of the Heavenly Majesty by,
and that for these reasons. 1. God is Infinite and is every where by his
Power, Essence and Presence, and therefore cannot literally be said to
be comprehended in any locality, but after a Metaphorical sense and
expression. For the Prophet saith: _Do not I fill Heaven and Earth,
saith the Lord?_ And as _Solomon_ confesseth: _But will God indeed dwell
upon the earth? Behold, the heaven, and heaven of heavens cannot contain
thee: how much less this house that I have builded?_ 2. God who is only
wise, and before whose eyes _all things lie open, and naked_, cannot
litterally be said to consult or deliberate, or to ask his creatures how
a thing shall be done or brought to pass, because his wisdom is, like
himself, Infinite, and need ask counsel of none, and therefore must the
manner of the performance of the deceiving of _Ahabs_ Prophets needs be
Metaphorically understood, and not literally, which is the thing that we
would demonstrate.

[Sidenote: 1 John 1. 5.]

[Sidenote: 1 Tim. 6. 16.]

3. Further concerning Satans afflicting of _Job_ in his Goods, Cattels,
Children, Servants, and in his own Body, is a real truth literally so
taken as to the matter of fact; but the manner of Satans appearing
before God, with the Sons of God, cannot without manifest absurdity be
understood in a literal sense but in a Metaphorical, that God who is
Omnipotent, did command, order, send and limit him, what and how far he
was to act. For otherwise _God is light in whom there is no darkness at
all, dwelling in the light which no Man can approach unto_; but Satan is
bound _in chains of everlasting darkness_, and therefore cannot be said
literally to appear in person before God, but by way of a Metaphor. So
when the Angel telleth the Virgin _Mary_, that the should conceive in
her womb, and she not understanding how that should come to pass,
because she had not known Man, the Angel answered, _the Holy Ghost shall
come upon thee, and the power of the highest shall overshadow thee_.
Though the matter of fact be an undoubted truth, and an Article of
faith, literally so taken; yet the manner of the Holy Ghosts coming upon
her, and the power of the highest overshadowing her, cannot be
understood in a literal sense, as though it were by that natural and
humane way that Men and Women do beget and conceive Children by, for
that were horrid and absurd (as some late prophane, wretched and
debauched Atheists have spattered forth) but after a Metaphorical sense,
and a most mystical meaning. So that it is plain that where a matter of
fact may be literally and Historically true, yet the manner how that
matter of fact is brought to pass may be, nay must be Metaphorical, or
else an absurdity will follow, which was the thing undertaken to be
proved.

4. There is nothing more common and usual in Scripture than Metaphors,
as when Christ saith, _I am a vine, I am the door of the sheep, I am the
living bread that came down from heaven_: Though they be Metaphors, yet
the things signified and intended by them are as really and certainly
true, as are the Metaphors themselves, and sometimes more true; because
sometime the Metaphor is not used for the verity of its existence, but
according to the common use and opinion, as _O foolish Galatians who
hath bewitched you?_ doth intend no more but an allusion to vulgar
opinion, that held that men might be bewitched and inchanted. And so
Christ in the true mystical and spiritual meaning is as really a
spiritual vine, door and bread, as there are any of such things in
nature, or being. But as that which is Literally and Historically true
in matter of fact, or meaning, is not to be deceeded from; so that which
is a Metaphor ought not to be turned into a literal thing, nor on the
contrary, the literal sense ought not to be made Metaphorical.

[Sidenote: Matth. 7. 24, 25, 26, 27.]

5. Parables are Similitudes taken from things that may have been done,
or that are supposed to have been done, and so the thing to which the
comparison is made, or from whence the Similitude is taken, need not
always be a thing that hath been performed in all the circumstances and
manner thereof; it is sufficient that the thing was possible, or
rationally probable to have been acted, or at least supposed so to have
been. As for instance in that Parable, where our Saviour saith: _That
those that hear his words and do them are like a wise man that built his
house upon a rock; and he that heareth them, and doth them not, is like
a foolish man, that built his house upon the sand_: now it is not
necessary that there should be two such men, that in matter of fact did
after that manner (though there might have been many men before the time
of our Saviour that might have done so) but it was sufficient that the
thing from which the comparison was made, was possible, rational and
probable. But the thing intended by the Parable or Similitude, is
alwayes a spiritual truth and certainty. Concerning which learned _Beza_
upon the Parable of the Rich Man and _Lazarus_ doth give us this
remarkable Marginal note: “Although Christ doth relate an History,
notwithstanding he writeth spiritual things under Figures, which he knew
were suitable to our sense. For neither are Souls endowed with Fingers
and Eyes, neither do they suffer thirst, neither have they mutual
conference one with another. Therefore the sum is, that faithful Souls
after they be departed from their Bodies, do lead a pleasant and blessed
life without the World: And that most horrible torments are prepared for
the reprobates, which can no more be conceived by our minds, than the
immense Glory of Heaven.”

[Sidenote: _De Civitat. Dei_ _lib._ 13. _c._ 21. _p._ 404.]

[Sidenote: _Ut supra_ _l._ 15. _c._ 27. _p._ 475.]

6. As for an Allegory, which is a continuation of a Metaphor, and
properly signifies a figure expressing one thing by another, from ἄλλος,
and ἀγορέω, _enuntio_, and this is very frequently used in the
Scriptures, as when the Apostle speaking of the two Sons of _Abraham_,
_the one from Hagar a bond-woman, the other from Sarah a free woman_,
saith: _These things are an Allegorie_, ἅτενα ἀλληγορόυμενα, which
things do express one thing by another; From whence we may note, 1. That
Allegories that tend to edification, keeping the Analogie of Faith, and
not perverting or overthrowing the literal sense, ought not to be so
much cried down nor condemned, as some have done both against _Origen_
and others. “For the Apostle here, as _Beza_ hath noted, made it
manifest, that he had followed the footsteps of the Prophet _Isaiah_,
who did foretel that the Church was to be constituted of the Children of
Sarah that was barren, that is to say of those who meerly and
spiritually were by Faith to be made the Sons of _Abraham_, rather than
of _Hagar_ that was fruitful, even then foretelling the rejection of the
Jews, and the vocation of the Gentiles.” 2. Allegories may be used, and
the literal sense nevertheless preserved also for the History is
literally true that _Sarah_ and _Hagar_ were two living Women, the one
_Abrahams_ Wife a free Woman, the other his Servant, and a bond-woman,
and yet this did not hinder but that thereby an Allegory might be used,
and they might, and did signifie and express another thing than what was
meerly contained in the letter. 3. We cannot here but add the grave and
learned opinion of S. _Augustin_ upon this very point, who rejecting the
tenent of some that made Paradise and the things therein contained,
meerly corporal, and of some that made it only spiritual and
intelligible, doth run a middle course betwixt these two extreams,
saying thus: “As though Paradise could not be corporal, because also it
might be understood to be spiritual: As though therefore there were not
two Women _Agar_ and _Sarah_, and of them two Sons of _Abraham_, one of
the bond-woman, the other of the free woman, because the Apostle saith
that the two Testaments were prefigured in them; or therefore that water
had flowed from no rock _Moses_ smiting, because there by a figurative
signification Christ also may be understood, the Apostle saying, _and
the rock was Christ_.” And after concludeth thus: “These and some others
may be spoken of understanding Paradise spiritually, and may be spoken
without contradiction, while notwithstanding the most faithful verity of
that History may be believed in the commendable narration of the things
done or performed.” This same opinion this learned Father doth maintain
in another place, where he is speaking of the Ark of _Noah_.

Having premised these rules for the right expounding of the Scriptures,
we shall now come to the main things that we purpose to handle in this
Chapter. And those that would uphold a kind of omnipotency in Devils,
and maintain their great power in Elementary and Sublunary things, the
better to defend the great power of Witches, do alledge divers places of
Scripture, and expound them in favour of their gross tenents, which now
we shall examine and confute in order as they lie.

1. The first colourable argument that they produce, is from the Devils
or the Serpents tempting and seducing of _Eve_, where labouring to prove
the Devils power, and his visible apparition to Witches, and making a
compact with them, they pretend that in the seducing of _Eve_ he did
visibly appear unto her and vocally discourse with her, and to that
purpose that he essentially entred into the Body of the Serpent, and
spoke through its Organs, or that he assumed the visible and corporeal
shape of a Serpent, and so discoursed, and had collocution with her. To
answer which (that we may proceed methodically,) we shall lay down and
labour to prove these two positions. 1. That if it were granted that he
did it either way, it would be no advantage, thereby to prove the
ordinary power of Devils or Witches.

2. That that place of Scripture, if rightly weighed and considered, will
no way make it rationally appear, that the Devil performed that
temptation any other way but only mentally; and that the History there
in the manner and circumstances of it, is only to be Allegorically and
Metaphorically expounded. And as to the first, if it were granted it
proves nothing to the purpose, for the power of Devils or Witches, as
these two Arguments will sufficiently evince.

[Sidenote: _Argum. 1._]

1. From no single instance or particular proposition, can ever a general
conclusion be rightly drawn by any known and certain rules of Reason or
Logick; for _Syllogizari non est ex particulari_, is known to any
Tyronist in that Art. But if Satan for that once should have entred into
the natural Serpent, or assumed his shape, it is a deceivable and
vitious way of arguing, that therefore he hath such a power over all
Bodies at all times when he pleaseth, or that he can assume what shape
he please, and therefore it certainly and rationally concludeth nothing
of validity.

[Sidenote: _Argum. 2._]

[Sidenote: 1 Cor. 10. 13.]

2. In the temptation of _Eve_, there was something more extraordinary
than can be assigned in any other temptation whatsoever, except that of
Christ. And therefore was there a more peculiar and extraordinary
dispensation from God in that case than can be shewed in any others but
that of Christ. For now it pleaseth God in his merciful providence, so
to order and overrule the malice of his hellish will, and to restrain
and bridle his envious nature, that though his will be never so wicked,
yet is he kept in his chains of darkness, _and God will not suffer his
people to be tempted, above what they are able, but will with the
temptation also make way to escape that they may be able to bear it_.
Now _Adam_ and _Eve_ were in an extraordinary condition in respect of
the Saints of God in this life, or of any other persons, and there was a
more high and greater end in the providence of God in ordering and
permitting of that temptation than there is or can be in any others, but
that of Christ: And therefore from what the Lord permitted, and ordered
to do in that temptation, or the liberty that he might grant him to
exert his own power then, will no argument rationally follow that he can
commonly and at his pleasure perform as much, and so maketh no firm
conclusion.

[Sidenote: _Vid. Pererii Comment. in locum._]

And as concerning that place of Scripture in the third of _Genesis_ the
great and learned Jesuit _Pererius_ doth undertake with tooth and nail
to prove that it is to be literally interpreted, and that Satan did
really enter into the Body of the natural Serpent, and spoke in him, or
through his Organs; and laboureth (though in vain) to enervate and
overthrow the strong arguments of his Brother in Religion, the most
learned Cardinal _Cajetan_, Where he rejecteth the opinion of those that
hold that the Devil did assume a Body in the shape of a Serpent; because
(he saith) that Satan presently after the temptation ended must have
deposited and put off the assumed body, but that the Serpent was after
in Paradise, and therefore that he did not act it in an assumed Body.
Therefore we shall also pass by that opinion of assuming of Bodies, as
being a meer groundless figment invented by the dreaming Schoolmen, as
we shall demonstrate hereafter. But to proceed in order, We shall first
shew that the place must of necessity admit of an Allegory or Metaphor.
And secondly, we shall lay down positive Arguments to shew the absurdity
and impossibility of the Devils speaking in the Serpent, or by his
Organs. And thirdly, we shall answer all objections that are material,
and that in these particulars.

1. The thing that in that History is to be taken literally, is that
_Eve_ was tempted and seduced; but the instrument by which it was done,
the manner and circumstances, must of necessity have an Allegorical or
Metaphorical interpretation, otherwise no sense rationally can be made
of the place at all.

[Sidenote: _Vid. Dialog._ Discourses of Spirits and Devils. _Dialog._ 4.
           _p._ 110.]

2. “There can no blame of the action be imputed to Satan himself, if
neither absolutely, nor properly, nor Historically, nor Allegorically,
nor Metaphorically, nor no ways else he be named in that very History of
_Evahs_ tentation, wherein the action it self with the several
circumstances is fully and plainly expressed. For the action especially
being so weighty a matter, was necessary to be known in every point: And
therefore it is not to be doubted, but that the History concerning the
same is so exactly set forth, with every circumstance, as that any Man
may be able to judge of the principal Actors therein at the least. So
then, although the Devil in that History, be neither absolutely, nor
Historically, nor properly expressed by name; yet must we acknowledge
him to be therein Allegorically and Metaphorically set forth at the
least, or otherways impose no blame upon him at all concerning the
action.” And therefore must _Pererius_ needs confess a Metaphor in the
place, or else the Devil cannot be made an actor in the business.

3. It was no natural Serpent but the Devil himself Metaphorically set
forth by the name of a Serpent, who gave the onset upon _Evah_ in that
tentation. For by Allegories and Metaphors there is evermore some other
thing meant than that which is literally expressed. And that this is so,
is thus proved. If in that action the Devil himself be not Historically
and properly, but Allegorically and Metaphorically, called a Serpent,
because he is most crafty and subtile; then undoubtedly the objection of
a natural Serpent to be used in that action is very inconvenient: But
the antecedent is true, and therefore also the consequent.

[Sidenote: Apoc. 12. 3, 4, 5.]

[Sidenote: _Id._ 20. 2.]

4. The antecedent to that Hypothetical Argument foregoing is easily thus
proved: It is an accustomed thing in the Sacred Scriptures to use the
names of other creatures in setting forth to our sense the Intellectual
Creatures themselves. Hereupon it is that in the _Apocalypse_ the Devil
(by a perpetual Allegory) is called a Dragon or Serpent: And therefore
in this History of _Evahs_ tentation, by the like perpetual Allegory he
is also called a Serpent. For no Man can be so absurd and foolish to
think that the Devil literally and properly (in that of the Revelation)
can be called a Dragon or Serpent; but only in a Metaphorical and
Mystical sense, and therefore must in right reason be taken so in that
place of _Genesis_; for one part of Scripture is alwaies best
interpreted by another.

[Sidenote: Gen. 49. 9.]

[Sidenote: Revel. 5. 5.]

[Sidenote: Matth. 3. 7.]

5. Again how can _Judah_ literally _be a lions whelp_, or Christ _called
the lion of the tribe of Judah_? must it needs be understood that Christ
either assumed the shape of a natural Lion, or that he entred into the
Body of a natural Lion? Surely not, that were most absurd to think or
believe. Even so must it be accounted most absurd and abominable for
_Pererius_, or any other to fancy that the Devil may not properly enough
in an Allegory, or Mystical sense be called a Serpent in that action of
tempting of _Evah_, without either assuming the shape of a Serpent, or
entring into the Body of a natural one. I appeal to all rational Men to
judge if the absurdities of both be not alike, if barely and literally
taken. But this being one of _Cajetans_ Arguments, was too hard a morsel
for the teeth of _Pererius_; and therefore he past it over without an
answer. Further when our Saviour called the Pharisees, and Sadducees _a
generation of vipers_, must any Man be so extreamly mad as to believe
that naturally and literally they were generated by vipers? Must it not
be understood that they were called so from their poysonous and wicked
minds, by way of Metaphor? Yes surely: and so is the Devil called a
Serpent by a Metaphor, or else literally so taken, both appellations are
equally absurd. And let _Pererius_ or any other unloose this knot.

[Sidenote: John 8. 44.]

6. How can the Devil be a very _murtherer from the beginning_, (which he
is Mystically so considered) if he had no hand in the destroying of
_Evah_ and _Adam_ both in Souls and Bodies? But if by the Serpent the
Devil was not understood, then he stands acquitted, and was not guilty
of the murdering _Adam_ and _Evah_ both in Souls and Bodies. But we must
affirm that all learned and rational Divines, whether antient, middle or
modern, that have expounded or commented upon that place, do by the
words of our Saviour _calling Satan a murderer from the beginning_,
understand the murdering of _Adam_ and _Evah_ both in Souls and Bodies;
And we dare referr all those that have taken, or will take pains to
examine them upon that piece of Scripture, that they shall be found as
we have averred.

[Sidenote: 2 Cor. 11. 3.]

7. _Moses_ (in that action) doth purposely intitle the Devil by the name
of a Serpent, because (by his effectual creeping into the interiour
senses, as also by infecting Mens minds with venomous perswasions) he
doth very lively represent the nature, disposition and qualities of the
venemous Serpent. And in this same sense was the Apostle jealous over
the _Corinthians_, left as _that Serpent_ ὁ ὄφις, (which must
necessarily be understood of Satan by a Metaphor of that Serpent)
_beguiled Evah through his subtilty_, so they might by the cunning of
Satan in his false Apostles _have their minds corrupted from the
simplicity that is in Christ_.

8. The Serpent that tempted _Evah_ in Paradise, is there said to be
_more subtile than every beast of the field_, the which (if the writing
of such as have observed and described the nature of all sorts of
animals be true) cannot be avouched truly of the natural Serpent. For
there are many other creatures more subtil than the Serpent. And
therefore it must needs be understood of the spiritual Serpent, that is,
Satan who is (indeed) the old Serpent.

[Sidenote: Judg. 9. 7, 8, 9, 10, &c.]

9. _Moses_ doth therefore purposely attribute speech to the Serpent
which tempted _Evah_, to the end we (knowing by experience that speech
cannot properly accord with a natural Serpent) might the rather be
induced to believe that the same must metaphorically be understood of
the spiritual Serpent. For we may with like absurdity imagine that _the
olive, the fig, the Vine-trees and the Bramble_ did vocally and
articulately speak one to another; as to suppose that either the
Serpent, or the Devil in the Serpent did use an articulate voice and
discourse unto _Evah_; they are both alike credible, and both alike
absurd.

10. The punishment inflicted by God, hath no conveniency at all with the
natural, but with the spiritual and mystical Serpent, which is the
Devil. For neither can the going upon her belly, nor the eating of dust
be any punishment at all to the natural Serpent, because (before the
tentation) both those properties were peculiarly allotted unto her, she
taking her name from her creeping condition, for _Serpens_ is derived _à
serpendo_, and in the Hebrew she is called ‏רֶמֶשׂ‎ _reptile à_
‏רָמַשׂ‎, _reptavit, serpsit_. Neither yet may we imagine that the said
Serpent being of some better form before the tentation, was then (by the
just judgment of God) transformed into a viler proportion, property or
shape, she being in the History of the Creation accompted amongst the
creeping Creatures.

[Sidenote: Exod. 4. 3.]

[Sidenote: _Aug. ad Gen._ _lib._ 11. _cap._ 1.]

[Sidenote: _Greg. in Moràl._]

[Sidenote: Pet. Martyr in Gen. 3. 1.]

11. _Moses_ maketh no mention at all of the Serpents coming to _Evah_
about that business, nor of her departure after the action, nor of any
one special property whereby she might be essentially discerned to be
(indeed) a true natural Serpent, nor of any manner of amaze, or suddain
fear in _Evah_ at her suddain approach and extraordinary speech: whereas
yet _Moses_ himself was afterwards horribly afraid at the only sight of
a Serpent. And where it is said, _Thou art cursed above all the beasts
in the field_; there the very bruit beasts (to the horrible confusion of
Satan) are preferred before him; not in absolute power, but in an
especial regard of that happy continuance and timely conservation of
their original nature. For, the beasts of the field, they do not forgo
any heavenly happiness, which they never yet had: But they continue
forth their course in that self same primary estate they took at the
first. But Satan is accursed because he kept not his first estate, but
fell from it, and therefore is worse than the beasts of the field.
Neither is this way of expounding the Scriptures metaphorically, where
the literal sense includeth an apparent absurdity, either singular or
novel, for both Antients and Moderns have allowed the same course, for
S. _Augustine_ saith: “When any thing is found in the Scriptures which
cannot (without an absurdity) be possibly interpreted literally, That
thing without doubt is spoken figuratively, and must receive some other
signification, than the bare letter doth seem to import.” And _Gregory_
saith: “When the order of the History becometh defective of it self in
the literal sense, then some mystical sense as it were with wide open
doors doth offer it self: yea and that mystical sense must be received
instead of the literal sense it self.” And therefore (saith _Peter
Martyr_) “that malediction or curse which the Lord did cast on the
Serpent, must be Allegorically understood of the Devil, and those things
which seem properly to accord to the Serpent indeed, must metaphorically
be transferred to Satan understood in the Serpent.” So then, by all the
premises it is very apparent, that it was the Devil himself, and no
natural Serpent, who set upon _Evah_ in that tentation, he being only
metaphorically set forth by the name of a Serpent: And therefore had no
need in that action essentially to assume to himself the Body of a
natural Serpent, for the better accomplishment of the intended business.

The next is to lay down positive Arguments to prove that the Devil did
not essentially enter into the body of the Serpent and if he did, that
yet neither he by himself, nor the Serpent, and he joyned, could thereby
make any articulate sound or discourse. Which if the Devil in the
Serpent be supposed (as it is) to perform any such matter, it must be
either by considering him as an incorporeal or as a corporeal creature,
but we affirm he could perform neither way, and that for these reasons.

[Sidenote: _Reas. 1._]

1. If the Devil be considered as an incorporeal creature simply and
absolutely, then it will follow, that he cannot act upon any corporeal
matter, because an incorporeal substance can make no contact upon a
body, unless it were it self corporeal; for, _quicquid agit, agit per
contactum, vel mediatum, vel immediatum._ But both those are caused by
the touch of one body upon another, as when ones hand by touching a
straw doth immediately move it forth of its place, or else by blowing
doth remove it, which is by the mediation of the air; but that which is
meerly incorporeal can perform neither: Because that which is meerly
incorporeal hath no superficies, whereby to touch the body to be
removed; and therefore can make no motion of it at all; and where there
is no motion, there can be no alteration, and consequently no speech nor
articulation at all. And therefore the Devil (if incorporeal) could not,
move the Organs of the Serpent at all, and so could not speak in the
Serpent nor move his organs, if they had been fit for articulate
prolation, which they were not. Which was the thing required to be
proved.

[Sidenote: _Reas. 2._]

2. The Serpent by the ordinance of God in the Creation was specificated
to an inarticulate sound, not to an articulate: but the Devil neither
hath, nor ever had any power to change and overturn the course of Gods
ordination in nature, and therefore hath not power, nor never had to
make the Serpent speak articulately; for that were to overthrow the
inviolable order of God set in the Creation, which no man of sound
judgment did ever aver that the Devil could do.

[Sidenote: _Reas. 3._]

3. I take it to be one of the most firm maximes that ever the Schools
had, that, _immateriale non agit in materiale, nisi eminenter ut Deus_:
Therefore that the Devil being incorporeal and immaterial cannot act
upon that which is material, as was the body of the Serpent, unless he
had had a super-eminent and omnipotent power, which were blasphemous to
attribute unto him, therefore could he not articulately speak in the
Serpent unto _Evah_, because immaterial, and had no omnipotent power.

[Sidenote: _Reas. 4._]

4. And if he be conceived to be corporeal, then he could either of
himself speak articulately and audibly, or else not. And if he could do
so of himself, then to enter into the Serpent was needless and
superfluous. And if he could not, then the entring into the Serpent
would not have contributed that faculty unto him, and so neither way he
could have performed it; For a Frog creeping into the body of a Man,
will not cause the Frog to speak, though it may make some noise or
croaking.

[Sidenote: _Reas. 5._]

5. Though the Devil being corporeal should have entred into the body of
the Serpent, yet by no motion that could be made with or upon her
organs, could they have been framed to have uttered an articulate sound,
because they were not fitted for that purpose, but only to have made a
sibilation or hissing. For in Instruments that are artificial, the
several sounds and tunes made by them, are but agreeable to the
diversity of their parts and their several compactions; so an Harp
cannot (when made) be ordered to give forth a sound like a Trumpet, nor
the noise of a pair of Organs; nor on the contrary: and if any of their
parts be wanting, defective or broken, then the orderly sound and Musick
is spoyled. And though a Parret or Paraquet may by vocal and external
teaching be brought to learn and speak some words; yet it is not by the
teachers entring into her belly, but by his outward, vocal teaching,
whereby her senses and phantasie are audibly wrought upon, and not
otherwise. But in this action ascribed unto Satan, he is not supposed to
be able to speak articulately, nor to have taught the Serpent vocally
and audibly, which if he could have done, yet were not her organs
capable of any such matter; and therefore it had been more subtilty in
the Devil rather to have chosen a Parret than a serpent.

The only objection worth taking notice of that _Pererius_ bringeth
against the sound and reasonable opinion of learned _Cajetan_, is this:
That _Adam_ and _Evah_ being in the state of innocency could not be
wrought upon by an interiour tentation, because that neither the
sensitive appetite nor the phantasie were corrupted; and therefore Satan
could not internally work upon them, and therefore that the whole
tentation must be extrinsecal. To which we return this sufficient reply.

[Sidenote: _Reas. 1._]

1. It is but a bare assertion without any proof at all, and he doth but
only shelter it under the authority of S. _Austin_ and _Gregory_, whose
authority in many other matters he doth often reject when they agree not
with his humour, end and interest. But however they are but _testimonia
humana_; and we are not to regard what the Men are that do speak, so
much as to consider the weight and reason of what they do speak.

[Sidenote: _Reas. 2._]

2. He proceeds upon false supposition, that the sensitive appetite and
consequently the Phantasie could not be wrought upon nor drawn, but by a
sensible and exteriour object, when it is manifest that the sight of the
Serpent alone could not have stirred the sensitive appetite; for it is
rationally to be supposed as a certainty that _Evah_ had seen the
Serpent before that time. Neither could it be the discourse with the
Serpent, barely considered as discourse, that could have moved it; for
it is certain she had heard, and had had audible, vocal and articulate
discourse with her Husband before this time of the temptation. Neither
could it be the beholding of the tree of knowledge of good and evil, for
by the discourse it appeareth that she had before seen it, and it is
probable that the tentation was in the view of it, and its species that
appeared to her eye of the said tree was the same that it was before. So
that it will be as most manifest that the tentation took effect from the
strong lie that Satan told her, _that their eyes should be opened and
they should be as Gods knowing good and evil_, and so her deception was
first made in her mind and understanding, and thereby the will was
drawn, and the sensitive appetite moved, whereupon _she took of the
fruit of the tree, and did eat._ And this may far more reasonably be
thought to be brought to pass by a mental discourse and internal
motions, than by external collocution, which must first work upon the
mind, before that the Phantasie or sensitive appetite could at all be
moved or drawn.

[Sidenote: _Reas. 3._]

[Sidenote: _Vid._ Is. Piscar. _in locum_.]

3. If the tentation had been this way that _Pererius_ supposeth it, our
first parents could not have been seduced; for Satans argument lay not
to perswade _Evah_, that it was pleasant for the taste or good for the
Stomach thereby to have drawn the sensitive appetite and the Phantasie,
but that it was good and profitable to make them wise, _and to be like
Gods_, whereby he insnared her understanding with a fallacious and lying
argument, thus framed, as learned _Piscator_ lays it down: “That thing
which will bring you Divine Wisdom and Felicity, that thing ye ought to
make use of. But the eating of this fruit can bring you Divine Wisdom
and Felicity: Therefore the eating of the fruit of this tree, ye ought
to make use of.” And so the seduction was not at all by the sensitive
appetite (that could receive no more benefit by it than by the other
fruits in the Garden) but by her understanding being blinded with a
specious shew of an apparent (not a real) benefit, and thereby her will
drawn and led to put forth her hand, and to eat. And therefore
consequently there was no need at all of an extrinsecal tentation, which
might and was brought to pass by an intrinsick discourse, working upon
her understanding.

[Sidenote: _Reas. 4._]

[Sidenote: _Tom._ 3. _l._ 3. _c._ 19. _p._ 156.]

[Sidenote: _Hieronym. in_ Job. _c._ 24.]

[Sidenote: _Tom._ 7. _p._ 187.]

[Sidenote: 2 Cor. 2. 11.]

4. Surely if _Pererius_ had been aware of the many inconveniences that
this opinion of his doth hurry along with it, he would never have
plunged himself into a Labyrinth of such perplexities; some of which we
shall here enumerate and so conclude. 1. If this opinion were true, that
_Evah_ by reason of her perfection in the state of innocency could not
be tempted nor seduced, but only by an external way and means: Then how
could it come to pass that the Angels in their Primitive Estate, which
was as perfect (if not more) than that of _Evahs_, were without a
tempter or any external means drawn unto that defection, who left their
estate and station, and abode not in the truth? 2. How could the
defection have been so general (for multitudes of them fell) if they had
not had some way or means to have communicated their cogitations and
intentions one to another? For though we are not able to apprehend the
manner how they discourse or commune one with another, yet it must be
taken for a truth that they have a way and means to manifest their
cogitations one to another, which is some way Analogous to that which we
call speech or discourse. Therefore concerning this point doth learned
and judicious _Zanchy_ thus conclude. “Therefore (he saith) that which
we do by a sensible voice, the same thing the Angels and blessed Souls
in Heaven, yea the Devils in the infernal pit, and in the air, do
perform, but without voice, in a spiritual manner.” 3. If this opinion
were true, then the blessed Souls, being divested from their Bodies,
should not have a communion one with another, nor should jointly praise
and glorifie God together, which were false and absurd; and therefore
the learned Father said well: “It is to be holden stedfastly that the
offices of the Heavenly Hoast are by no means performed in silence;
seeing, we may read that the Angelical powers before the Throne of the
Lord, do sound forth his praise with unwearied voices.” 4. The sleights
and subtil machinations (for he hath his Νοήματα or devices) of Satans
Kingdom could not be carried on, if he had not a way and means to
communicate them to the rest of the Crew of his inferiour Fiends, and
therefore doth plainly prove that there is a way of hidden, Mystical and
Spiritual discourse, which the Devil might, and did represent to the
mind and understanding of _Evah_, whereby she was seduced, and that
there was no need of a vocal and audible interlocution; and so much in
answer to his objection.

The next place of Scripture that is commonly brought and urged thereby
to prove the great power of Devils and Witches, is that of _Pharaohs_
Magicians, from whence they argue thus: If the Magicians of _Pharaoh_
were able by the power and assistance of the Devil to change their Rods
into Serpents, the Water into Blood, and to produce Frogs; Why may not
Witches, by the power and assistance of the Devil, change themselves and
other things into strange and several shapes, and do the rest of the
feats that are ascribed unto them?

But though this be but _petitio principii_, a begging of the question,
that by the assistance of the Devil they did these things, which is
neither supposed nor granted, but ought first to have been proved; And
though in the case of hardening _Pharaohs_ heart, there might be (and
was) a peculiar dispensation from God at that time: yet it will not
follow that God doth always dispense with, and give the Devil leave to
operate the like things; and so nothing firmly can be concluded from
hence. Yet (I say) though these be so, we shall pretermit them, and come
to the full opening and discussion of the matter; and that in these two
particulars. 1. How far the Devils power and assistance did concurr with
the actions and performances. 2. And wherein he did not concurr nor act
at all.

[Sidenote: Ephes. 2. 2.]

[Sidenote: 2 Tim. 3. 8.]

1. We shall grant that _Pharaoh_ and the Magicians being Idolaters, and
worshippers of false gods, their ends were principally to magnifie the
power of their Idols, and to manifest that their supposed gods could
work, and bring to pass as strange miracles or wonders as _Moses_ and
_Aaron_ could perform by the assistance of the God of the Hebrews; and
in respect of this end they had all the assistance that Satan and his
dark kingdom of Angels could afford them in a spiritual and hellish way;
_for he is the Prince of the power of the air that worketh in the
children of disobedience_, for such were both _Pharaoh_ and his
Magicians. And to this purpose doth the Apostle tell us, speaking of
false and seducing teachers: _That they were like Jannes, and Jambres
that withstood Moses, in their resisting of the truth_: so that the
Magicians of _Pharaoh_ were condemned for resisting the truth of that
message that _Moses_ and _Aaron_ brought, and of those real miracles
that they performed; and so in respect of the wicked end they aimed at,
they were assisted with the power and concurrence of the Devil, and in
that respect only were his servants and instruments.

But as for the second particular, namely, the efficient causes and means
of the producing of those things that the Magicians did, we affirm they
were performed by the power of nature and art, and that the Devil was no
efficient cause of their production, and that by these irrefragable
arguments.

[Sidenote: _Argum. 1._]

1. Those that affirm that the Devil did or can produce such strange
effects, do also acknowledge, that what he performeth in natural and
elementary Bodies, is done by applying natural agents to natural and fit
patients, which do truly bring to pass such strange effects, and that he
doth no more, but only make the local application of them. From whence
it must necessarily follow that the effects flow from natural agents,
and so no causality at all can be ascribed unto him, except that
fictitious one of being _causa sine qua non_, which is as much as no
cause. And besides that, there is no proof that he maketh this local
application; for if he be incorporeal, then it is simply impossible that
he should perform any such matter; and however, a man by natural power
and means, if he know the fit and apt actives and passives, may perform
them himself, and so his assistance is needless; and we have never yet
met with any argument that bore any convincing force that might induce
us to believe that he is so great a Naturalist.

[Sidenote: _Argum. 2._]

[Sidenote: _De secret. oper. Art. & natur._ _c._ 5.]

[Sidenote: Gen. 30. 37, 38, 39. _&c._]

2. There are many persons that think themselves no mean sharers in the
most sorts of learning, and others that are very strait laced in their
pretended zeal for godliness, and in detesting the works of Satan, that
even startle and shew an abhorrency at the word Magick, if it be but
once named, as though there were no Magick but what is diabolical, or
that which they call diabolical were any other way evil but only in the
end and use: for there are many plants and minerals, that though
poysonous, are yet notwithstanding good in respect of their Creation,
and the good uses that may be made of them, as to kill noxious animals
that are hurtful unto man. But if any force of malice and wickedness
should use them to poyson and destroy Men and Women, it were wicked and
diabolical in the end and use, yet were the means lawful and natural. So
whatsoever the Devil may do by wicked Men, his instruments, in leading
and drawing them to make use of the great _magnalia naturæ_, to work
strange wonders by, thereby to confirm Idolatry and Superstition, or to
resist the truth and such devilish ends, though the end and use may be
wicked and diabolical, yet the efficient cause is natural and lawful.
And therefore we can find no other ground or reason of dividing Magick
into natural and Diabolical, but only that they differ in the end and
use: for otherwise they both work by a natural agency and means, seeing
the Devil can do nothing above or contrary to that course that God hath
set in nature. Therefore may men do without the aid of Devils whatsoever
they can do, seeing they have no advantage over us, but operate only by
applying active things to passive, like as Men do: And therefore said
that most learned Philosopher, Chymist and Mathematician, our
Countreyman _Roger Bacon_, excellent well in these words: _non igitur
oportet nos uti magicis illusionibus cum potestas Philosophiæ doceat
operari quod sufficit_. Therefore are those men that came from the East
to worship Christ called Magicians, not because that great knowledge
they had in the secrets of Nature was Diabolical or unlawful; for the
name of a Magician was honourable and laudable, until Knaves and
Impostors made use of it to cheat and couzen withal, and for wicked and
ungodly ends; but because they had made use of it for the glory of God,
and the good of mankind, therefore were they Magicians in the genuine,
and best sense, as working by lawful and natural means, and to a good
end: when the Magicians of _Pharaoh_ may be called Cacomagicians,
because they used the good and excellent causes and agents of nature to
a wicked and Diabolical end, namely to resist the truth: and so the only
difference of Magick is from the end and uses, and not from the causes
or agents, that are both natural. So what these Magicians of _Pharaoh_
did, though it were strange and wonderful, yet was it meerly by natural
means and causes; and yet being for a wicked end was therefore
Diabolical. So _Jacob_ when he _set the pilled rods with white streakes
in them, before the flocks in the gutters in the watering troughs, that
when the Rams and the Sheep came up to drink, and coupled together, they
might conceive and bring forth ring-streaked, speckled and spotted young
ones; It came so to pass_, and is confessed by _Pererius_ himself, and
the most of learned Expositors upon that place, to be from natural
causes, and was a strange feat of natural Magick; but not evil because
not directed to a wicked end: but that of _Pharaohs_ though wrought
likewise by a natural causes (for so it was whether ascribed to the
Devil, that can but work by natural means, or not) was wicked and
Diabolical; because they did it to resist _Moses_ and _Aaron_ the
messengers of the Lord Jehovah.

[Sidenote: _Argum. 3._]

3. The most or all the learned Expositors that have Commented upon this
place of _Exodus_ (as may be seen in Dr. _Willets Hexapla_ and divers
other learned Authors) though they attribute these things done by the
Magicians to the power and assistance of Satan, yet in the manner they
do acknowledge them not to be done really and in truth, but only in shew
and appearance. But what they mean by shew and appearance is not so
easie to find out and determine; for if by it they mean, that they did
it as Juglers and those that use the Art of Leger-de-main do, that is,
by shewing one thing, and then by nimble sleight and agility convey it
away, and suddainly and unperceiveably substitute another thing in its
place, which they perform by leading the Eyes and attentions of the
spectators another way with staring and using of strange and
insignificant words, then we should be soon accorded, for so they might
probably and easily have been performed as we shall prove anon, but this
is not the thing they mean or intend. But some do mean that the Devil
did only deceive the Phantasie and imagination of the beholders, in
causing them to imagine and believe that the rods were changed into
Serpents, when they were not changed at all, but only their imaginations
deceived in thinking them to be Serpents when they were but only rods,
as melancholy persons, Men in Feavers, Phrensies and Maniacal distempers
do often think and affirm that they see strange things when they see no
such things externally, but the Phantasie is only deceived with the
species and images of those things within. This might be granted if
_Pharaoh_ and all the Spectators could be proved to be Men under those
forenamed distempers and the like, though yet that might (and doth
often) come to pass from meer natural causes, where the Devil hath
nothing to do at all. But the beholders of these actions of the
Magicians are neither proved, nor can rationally be supposed to be Men
under any such distempers; but must be understood to be Men of several
constitutions, tempers, and of sound health, and therefore not any way
capable of any such illusions, neither could the Devil in a moment have
so vitiated their imaginations, which we affirm he can no ways do,
except the humours, fumes and spirits in the Body be first altered by
natural causes, which cannot be done instantaneously, and if it could,
then it would follow that no Man could certainly tell, when he were
deceived in his imagination, when not: neither could it be, (as some
imagine,) by casting a mist before their Eyes; for though Christ did
hold the two Disciples Eyes going from _Emaus_, that they did not know
him, it were blasphemous to think that Satan could do so also. And a
mist casting before their Eyes might make them to see more dimly and
confusedly, and cause things to appear greater than they were, but not
to make one thing seem a quite contrary. But it never was yet proved
that Satan could do such a thing, and what was never proved, may safely
and rationally be denied. Some do suppose that the Devil did cloath or
cover the Magicians rods with some such vestment of an airy substance,
as might make the rods appear to the eye like Serpents; but this is as
groundless a whimsey as any of the rest, and as it hath no proof, so it
needs no confutation.

[Sidenote: _Argum. 4._]

[Sidenote: _Hist. 1._]

4. But to come more close to the matter, it is most plain and
perspicuous that what they did was meerly by Art, or by Art and Nature
joined with it; for if we may trust any thing to propriety of the words
(as we have proved sufficiently before) they are called _mechassephim_,
_præstigiatores_, that is Juglers, such as by sleight of hand, and
nimble conveyance, could perform strange and wonderful things, and after
they are called _Hartummin_, that is, Magicians, such as had skill in
natural things, and by knowing their causes, and making due and timely
application of them to passives that were suitable, could produce
wonderful effects. And if we seriously consider the few things that they
performed, they might easily be brought to pass by Leger-de-main alone.
For, as for holding a rod in their hands, and seeming to throw it down
upon the ground, how soon might they throw down an artificial Serpent in
its stead, and immediately and unperceivedly make conveyance of the rod?
And if it be thought difficult or impossible, I shall unriddle the
mystery, as I have sometimes seen it performed, and is but thus. The
Jugler that is to perform this feat is usually provided before-hand with
a wiar so twined and wrested, that it may be pressed together with the
little finger in the ball of the hand, and when let loose it will extend
it self, like a spring, and make a pretty motion upon a Table, this is
fitted with a suitable head, and a piece of neatly painted linnen,
perfectly resembling a Serpent, with Eyes and all. This thus fitted he
holdeth in his right hand betwixt his little finger, and the ball of his
hand, then with his left hand he taketh up a little white rod that he
hath upon the Table, with which he maketh people believe he performeth
all his feats: And then telling them a Story to amuse them, that he will
like _Moses_ and _Aaron_, transform that rod into a Serpent, then he
presently beginneth to stare about him, and to utter some strange and
nonsensical words, as though he were invoking some Spirit or Goblin, and
so immediately conveyeth the rod either into his lap (if sitting) or
into his sleeve (if standing) and then lets loose the Serpent forth of
his right hand with pushing it forward, that what with the wiar, and the
nimble motion of his hand, he maketh it to move a pretty space upon the
Table, which he continueth, while offering with the one hand to catch it
by the neck, he nimbly with the other puts it forward, and turneth it by
touching the tail, and the mean while hisseth so cunningly, that the
by-standers think it is the Serpent it self, and presently whips it up
and conveys it into his pocket. And such a trick as this well acted
might make _Pharaoh_ and the beholders believe there was as much done,
as _Moses_ and _Aaron_ did, but only that _Aarons_ rod swallowed up
their Serpents, or his Serpent theirs, which they might easily excuse.
As for the changing water into blood, and the producing of Frogs, they
were so easy to be done after the same manner, that they need not any
particular explication, for by this the manner of their performance may
most easily be understood. Though I once saw a Gentleman that was much
delighted with these kind of tricks, and did himself play them admirable
well, who performed it with a living Snake, that he had got for one of
his Children to keep in a box; for in this North Countrey they are
plentiful, and are also innoxious; and it might have deceived a very
wary person. So that it is very foolish and absurd to bring in a Demon
from Hell, or an Angel from Heaven, or a Soul from above, to solve a
thing that seems strange and uncouth by, when the craft and cunning of
Men (if duely considered and examined) are sufficient to perform the
same, and much more.

[Sidenote: _Argum. 5._]

5. And in this place of Exodus where our Translators say: _and the
Magicians did so_ or in like manner _with their inchantments_, the word
being _Belahatehem_ ought to have been rendered, _suis laminis_ (as we
have proved before) that is, with their bright plates of metal, for the
word doth not signifie Inchantments in any one place in all the Old
Testament. And if truth and reason may bear any sway at all, it must be
understood that they were deeply skilled in natural and lawful Magick
(as generally the _Ægyptians_ and the Eastern Nations were) though they
did use and apply it to an evil end, namely the resisting the power of
Gods miracles wrought by _Moses_ and _Aaron_: and so by this word _suis
laminis_, with their plates of Metal must be understood, Metalline
bright plates framed under certain fit constellations, and insculped
with certain figures, by which naturally (without any Diabolical
assistance) they did perform strange things, and made the shapes of some
things appear to the eye. And though we may be derided and laughed to
scorn by the ignorant, or hardly taxed and censured by the greatest part
of Cynical Criticks, yet we cannot so far stifle the knowledge of our
own brains, nor be so cowardly in maintaining the truth, but we must
assert, That anciently there hath been a certain lawful art, whereby
some sorts of metals might be mixed together under a due constellation,
and after ingraven in like fit Planetary times with sundry figures, that
would naturally work strange things; And this piece of learning though
it may justly be numbred amongst the _Desiderata_, and might very well
have been placed in the Catalogue of the _Deperdita_ of _Pancirollus_;
yet was it well known unto the ancient Magicians, and by them often with
happy success put into practise; And amongst those many noble attempts
of that most learned and experienced (though much condemned) person
_Paracelsus_, this part of learning was not the least, that he laboured
to restore. The truth of which we thus prove.

[Sidenote: _Argum. 1._]

[Sidenote: Exerc. 196. 6. _p._ 637.]

[Sidenote: _Hist. 1._]

[Sidenote: Cap. 2.]

[Sidenote: _Hist. 2._]

[Sidenote: _Vid. Gaffarel_ Unheard of curiosities, _p._ 165. &c.]

[Sidenote: _Epist. ad Vazet._]

[Sidenote: _Hist. 3._]

[Sidenote: _Hist. 4._]

[Sidenote: _Ut supra_ p. 164.]

1. That there have been formerly in the World many such like planetary
Sigills or Talismans, (as the _Persians_ called them) is manifest from
the authority of divers Authors of good credit and account. For the
learned and most acute _Julius Scaliger_ relateth this saying: “The
novelty of this History also may sharpen the wits of the studious. In
the Books of the _Arabick Ægyptians_ (he saith) it is thus written. That
_Hameth Ben Thaulon_ the Governour of _Ægypt_ for the _Arabians_ did
command that a certain leaden Image or Picture of a Crocodile, which was
found in the ground-work of a certain Temple, should be melted in the
fire. From which time the inhabitants did complain, that those Countreys
were more infested with Crocodiles than before, against whose mischief
that Image had been framed, and buried there by the more ancient
Wise-men or Magicians. _Junctin_, upon the Sphear of _Sacrobosco_,
affirms that his Master who was a _Carmelite_, named _Julianus Ristorius
à Prato_, one that was not any whit superstitious, was intreated by a
Friend of his to make one of these Images for the cure of the Cramp,
which he was very much subject to. This learned Man resenting his
Friends sufferings, taught him the manner how to make one: so that he,
not content to make only one, made divers of them when the Moon was in
the Sign _Cancer_; and that with so good success, and with such
certainty, as that he immediately found the benefit of it. _Confecit_
(saith he) _plures imagines, pro se, & amicis suis: quibus effectis,
unam pro se accepit, & liberatus est_. The same he reports of a certain
Florentine, a very Pious Man, who made one of these Talismans, for to
drive away the _Gnats_, which he did with good success. _Nicolaus
Florentinus_, (saith he) _Vir religiosus fecit in una constellatione
annulum ad expellendum culices, quas vulgo_ Zanzaras _dicimus, sub
certis & determinatis imaginibus; & usus fuit constellatione Saturni
infortunati, & expulit culices_.” Another Story take from an Arabick
Cosmographer, cited by _Joseph Scaliger_ thus: “This Talisman (he saith)
is to be seen in the Countrey of _Hamptz_, in a City bearing the same
name; and it is only the Figure of a Scorpion graved upon one of the
Stones in a certain Tower; which is of so great virtue, as that it
suffers not any, either Serpent or Scorpion to come within the City. And
if any one, for experiment sake, bring one of these out of the field
into the City, it is no sooner at the Gate, but that it dies suddenly.
This Figure hath this virtue besides; that when any one is stung with a
Scorpion, or bitten by any other Serpent, they need but take the Image
of the Stone with a little clay, and apply it to the wound, and it is
instantly healed.” Unto which Mr. _Gaffarel_ addeth this: “If any one
doubt (saith he) of the credit of this Cosmographer, he may yet
adventure to believe Mr. _de Breves_, as having been an eye-witness of
the like experiment: who says in his Travels, that at _Tripoli_ a City
of _Syria_, within a Wall that reacheth from the Sea-side to the Gate of
the City, there is a certain inchanted stone; on which is figured, in
Relief, or by way of Imbossment, the Figure of a Scorpion, which was
there placed by a Magician, for to drive away Venomous Beasts, which
infested this Province, as the Serpent of Brass in the Hippodromus at
_Constantinople_ did. And a little above the City, there is a certain
Cave, which is full of the Carkasses and Bones of Serpents, which died
at that time.” And further _Gaffarel_ saith: “Now whereas he calls this
an inchanted Stone, and says that it was placed there by a Magician, you
must note, that he there speaks according to the sense of the
inhabitants, who knew not how to give any other account of the thing, as
not understanding any thing at all of the natural reason of it.”

[Sidenote: _Argum. 2._]

[Sidenote: _Observat. Communicat._ 7. _p._ 329.]

[Sidenote: _Hist. 5._]

[Sidenote: _De simpl. medic. facul._ _p._ 1076.]

[Sidenote: _Pharm. med. Chym._ _c._ 9. _p._ 24.]

[Sidenote: Deut. 33. 13, 14.]

2. And that the election of fit times according to the Configuration of
the Stars and Planets, is of great efficacy and virtue, is sufficiently
known to Husbandmen and Sailers, and of no small power both in respect
of natural and artificial things, as we shall shew in this instance.
_Lazarus Riverius_ who was Counsellor and Physician to the French King,
a person of extraordinary learning and experience in the Medical
profession, both in the Galenical and Chymical way, doth give us this
relation saying: “I have not seldom experienced, and I have many
witnesses of this thing, that Peony gathered under its proper
Constellation, to wit, the Moon inclining (_inclinante_) being in
_Aries_, doth loose the _Epilepsie_, by application alone: for the
middle and chief root divided by the greater Longitude, I have (he
saith) compassed about the neck and the armes of a certain Virgin in the
Hospital, of eighteen years of age, who had been afflicted with this
Disease from her childhood, and had the _Paroxysmes_ every day; but from
that day seemed altogether to be cured. From whence it is manifest how
greatly the observation of the Stars is to be esteemed of in the Art of
Medicine.” Agreeable unto which is the judgment of that Industrious
person _Galen_, who affirmeth that Peony by appension doth cure the
_Epilepsie_, though he declare not the fit time for its collection. From
whence it is most clear that the careful and precise observation of the
Heavenly influences is most necessary to a Physician, and to all others
that would produce strange and desired effects. Therefore doth learned
_Schroderus_ tell us this concerning the power and efficacy of those
influences, saying: “The influences of the Stars are _effluvia_, or
Steams endowed with peculiar faculties, by which they make strong (if
they be in their strength and vigour) things that are familiar to them,
and do prosper and promote their virtues; but on the contrary they
debilitate, hinder and make worse things that are not agreeable to
them.” And this is that which _Moses_ fully mentioneth in these words,
as they are fitly rendred by _Arias Montanus_. _Et ad_ Joseph _dixit,
Benedicta Domini terra ejus, de delicia Cœlorum, de rore, & de voragine
cubante deorsum: & de delicia proventuum Solis, & de delicia ejectionis
lunarum_. Which our Translation gives thus: _And of Joseph he said,
Blessed of the Lord be his land, for the precious things of heaven, for
the dew, and for the deep that coucheth beneath; And for the precious
fruits brought forth by the Sun, and for the precious things put forth
by the Moon_. The full evidence of the truth of these influences of the
Stars, and necessity and utility for due and proper seasons for the
collection of Flowers, Fruits, Roots and Plants, may be seen in that
learned piece that _Bartholomæus Carichterus_ Chief Physician to
_Maximilian_ the Second, writ and dedicated to his Master in the German
Tongue. As also, what is written in the same Language by those learned
Germans, _Johannes Pharamundus Rhumelius_, and _Israel Hebueras_ that
learned Mathematician, in a Treatise which he calleth, _Mysterium
Sigillorum herbarum & lapidum_, which do compleatly verifie the certain
efficacy and virtue of Planetary Seals, Images or Figures.

[Sidenote: _Argum. 3._]

[Sidenote: Usefulness of Exper. Phil. _c._ 10. _p._ 207.]

[Sidenote: _De Lapid. & Gemm._ _l._ 2. _c._ 11.]

[Sidenote: _Hist. 6._]

[Sidenote: _De Gemm. & Lapid._ _l._ 1. _c._ 23.]

[Sidenote: _De Lapid. & Gemm._ _l._ 2. _p._ 102.]

[Sidenote: _Mod. Intrand._ _p._ 604.]

3. These things are confirmed by the effects of appensions of many
natural things which produce strange and wonderful effects, some of
which we shall give in the words of that honourable person Mr. _Boyl_,
who saith: “That great cures may be done by bare outward applications,
you will scarce deny if you disbelieve not the relations which are made
us by learned men concerning the efficacy of the _Lapis Nephriticus_,
only bound upon the Pulses of the wrists (chiefly that of the left hand)
against that stubborn and Anomalous disease the Stone. And that which
gives the more credit to these relations is; That not only the judicious
_Anselmus Boetius de Boot_ seems to prize it, but the famous _Monardes_
professeth himself, not to write by hear-say of the great virtues of
this _Indian Stone_, but to have made tryal of it himself upon persons
of very high quality: And that which is related by _Monardes_ is much
less strange than those almost incredible things which are with many
circumstances delivered of that Stone, by the learned Chymist
_Vutzerus_. And although it must be acknowledged that some Stones that
go under that name have been ineffectually applied in Nephritick
Distempers. Yet the accurate _Johannes de Laet_ himself furnisheth us
with an answer to that objection, informing us that many of those
Nephritick Stones (which differ much in colour, though the best are wont
to be greenish) although not at all counterfeited or sophisticated are
of little or no virtue. But that yet there are some others of them which
can scarce be distinguished from the former, but by tryal upon
Nephriticks, which are of wonderful efficacy, as he himself hath more
than once tryed in his own Wife. _Garcias ab orta_ mentions a Stone
found in _Balagat_, called _Alaqueca_; of which he tells us, that though
it be cheap: _Hujus tamen virtus_ (to use his own words) _reliquarum
Gemmarum facultates exuperat, quippe qui sanguinem undequaq; fluentem
illico sistat_. _Monardes_ (_cap. 35._) relates the great virtues of a
Stone against Hysterical suffocations, and concludes; _Cum uteri
suffocationem imminentem præsentiunt, adhibito lapide subitò levantur, &
si eum perpetuò gestant (Hysterici) nunquam simili morbo corripiuntur:
exempla hujusmodi faciunt ut his rebus fidem adhibeam_. The same Author
in the next Chapter, treating of the _Lapis Sanguinaris_ or Blood-stone,
found in _New Spain_ (having told us, that the _Indians_ do most
confidently believe, that if the flesh of any bleeding part be touched
with this Stone, the bleeding will thereby be stanched) adds this
memorable observation of his own: _Vidimus nonnullos hæmorrhoidum fluxu
afflictos remedium sensisse, annulos ex hoc lapide confectos in digito
continue gestando; nec non & menstruum fluxum sisti_. And to these for
brevity sake, we shall only mention the virtues of the Jasper, which is
blood-red throughout the whole body of the Stone, which _Boetius de
Boot_ of his own experience doth avouch in several trials to have
stopped Fluxes of Blood, only by bare appension: As also the child of a
famous Chymical writer, who had his child (supposed to be bewitched)
cured by hanging a piece of that Noble Mineral by _Paracelsus_ called
_electrum minerale immaturum_, of which _Helmont_ tells us this:
_Imprimis electrum minerale immaturum Paracelsi, collo appensum,
liberat, quos spiritus immundus persequitur, quod ipse vidi. Illius
potum verò plures à veneficiis solvisse, memini. Nemo autem, qui appenso
illo simplici, non præcaverit, ne injecta intromittantur: vel ab
importunis ligationibus confestim non solvatur._” All which do manifest
the great and wonderful virtues, that God hath endowed Stones, Minerals,
Plants and Roots withal, that the Devil need not be brought in to be an
adjutant or operator in their effects.

[Sidenote: _Argum. 4._]

[Sidenote: _Ut supra._ 209.]

[Sidenote: Helm. _de Febr._ _c._ 2.]

[Sidenote: Paracels. _in Archidox. mag._ _l._ 6 _p._ 714.]

4. And it is also manifest that Metals may be so artificially in fit
Constellations commixed together, that their effects will be rare and
stupendious, as the aforesaid honourable person doth transcribe and
relate to us in these words: “What _Monardes_, (he saith) mentions of
the virtue of the _Lapis Sanguinaris_ to cure Hemorrhoidal Fluxes, puts
me in mind of a yet much stranger thing, which _Helmont_ affirms,
namely, That he could make a metal, of which if a Ring were worn, the
pain of the Hæmorrhoids would be taken away, in the little time
requisite to recite the Lords Prayer; and within twenty four hours the
Hæmorrhoids themselves, as well internal as external, how protuberant
soever, would vanish, and the restagnant blood would (as he speaks) be
received again into favour, and be restored to a good condition. The
same Ring he also commends in the suffocation and irregular motion of
the Womb, and divers other Diseases: But if _Paracelsus_ be in any case
to be credited in an unlikely matter, we may think by his very solemn
protestations that he speaks upon his own experience, that he had a Ring
made of a metalline substance, by him called _electrum_, (which by his
description seems to be a mixture of all the metals joined together
under certain constellations) which was of far greater virtue than this
of _Helmont_, For, _hoc loco_ (says he) _non possum non indicare
admirandas quasdam vires virtutesq; electri nostri, quas fieri his
nostris oculis vidimus, adeoq; cum bona veritatis conscientiâ præferre
attestariq; possumus. Vidimus enim hujus generis annulos, quos qui
induit, hunc nec spasmus convulsit, nec Paralysis corripuit, nec dolor
ullus torsit, similiter nec Apoplexia, nec Epilepsia invasit. Et si
annulus hujusmodi Epileptici digito annulari, etiam in Paroxysmo
sævissimo, insertus fuit, remittente illicò Paroxysmo, æger à lapsu
illico resurrexit_, &c.” And though Mr. _Boyle_ a person of a
perspicuous judgment, and of a great understanding, doth seem to
question his authority with a kind of dubitation, being in probability
staggered by the groundless censures of his greatest adversaries; yet we
must affirm that it is very hard that his veracity and experience (which
was as great as any Mans) should be undervalued, by reason of the
ignorance and idleness of those that judge him: who were never able in
regard of their ignorance to understand the meaning of his mystical and
dark way of writing, nor because of their supine negligence had ever
made trial of those things he treateth of, with that curious diligence
and care that is requisite to accomplish such occult effects withal; not
considering that, _Dii sua bona laboribus vendunt_. But notwithstanding
this, and the monstrous lies and horrid calumnies of that pitiful
Rapsodist _Athanasius Kircherus_, we shall add one testimony more from
the same Author, which in English runs thus: “Also (he saith) I cannot
here pass over one great wonder, which I saw performed in _Spain_ of a
great Negromancer, who had a Bell not exceeding the weight of two pounds
which as oft as he did Ring, he could allure and stir up many and
various Apparitions and Visions of Spirits. For when he lift he did
describe certain words and characters in the inward superficies of the
Bell: After if he did beat and ring it, forthwith the Spirits (for
shapes) did come forth or appear of what form or shape soever he
desired. He could also by the sound of the same Bell, either draw unto
him or drive from him many other Visions and Spirits, as also Men and
Beasts, as I have seen many of these performed by him with mine own
eyes. But whensoever he did begin any new thing, so oft he did renew the
words and Characters also. But notwithstanding he would not reveal (he
saith) unto me, those secrets of the words and characters, until I my
self more deeply weighing and considering the matter, at last by chance
found them forth. Which notwithstanding, and the examples of which I
here studiously do conceal. But it is not obscurely to be noted here,
that there was more of moment in the Bell, than in the words: For this
Bell was certainly and altogether compounded or made of this our
_Electrum_.”

[Sidenote: _Argum. 5._]

[Sidenote: _In Verb. Herb. & lapid. mag. vis est._ _p._ 579.]

[Sidenote: _Vid. lib. de Doctr. promisc._ _c._ 24. _p._ 187.]

[Sidenote: _De secret. oper. artis & natur._ _c._ 2.]

[Sidenote: _Paracels. Archidox. magic._ _lib._ 1.]

5. And that there are great and hidden virtues both in Plants and
Minerals, especially in Metals and Precious Stones as they are by Nature
produced by Mystical Chymistry prepared and exalted, or commixed and
insculped in their due and fit constellations, may not only be proved by
the instances foregoing, but also by the reasons and authorities of
persons of great judgment and experience in the secrets of nature, of
which we shall here recite some few. And first that learned and
observant person _Baptista van Helmont_ tells us thus much: “But this
one thing (he saith) I willingly admit: To wit, that metals do by many
degrees surpass Plants and Minerals in the art of healing. And therefore
that metals are certain shining glasses, not by reason of the
brightness; but rather that as often as they are opened, and their
virtues set at liberty, they act by a dotal light, and a vital contact.
Therefore metals do operate, by a manner attributed to the Stars, to wit
by aspect, and the attraction of an alterative biass or motion. For the
metals themselves are glasses, I say the best off-spring of the
inferiour Globe, upon which the whole central force, by some former
ages, hath prodigally poured out its treasure, that it might espouse
most richly, this liquor, this sweat, and this off-spring of Divine
Providence, unto those ends which the weakness of nature did require.
But (he saith) I call them shining glasses, which have the power of
penetrating and illuminating the _Archeus_, from its errors, furies and
defects.” Neither are those arguments of that learned person _Galeottus
Martius_, for defending the natural and lawful effects of Planetary
Sigills, when prepared forth of agreeable matter, and made in their due
constellations, of such small weight as some insipid ignorants have
pretended, but are convincing to any considerate and rational person, as
this one may manifest, where he is speaking of the Figure of a Lion
ingraven in a Golden Plate in these words: “The Figure of a Lion (he
saith) insculped in the fit hours, in a right constellation, doth not
act, but doth bring the beginning of the action, as S. _Thomas_ and
_Albertus magnus_ do testifie: not as a Figure and Image impressed
Mathematically, but that it may effect this or that preparation in the
thing figured: which may in divers moods receive the Celestial action
without difficulty: Because if the Image of a Dog, or an Horse, or some
other Animal were insculped in a Golden Plate, there would not be that
disposition of the matter, which doth accompany the Image of a Lion &c.
From whence (he saith) we conclude, that this aptitude to draw in the
Celestial virtue in the Figure, is not as Figure, but as the Gold is
formed more dense or thin, by the condition of the Image. For even in
looking-glasses, the variety of the Figure, doth bring a most vast
difference. For how much a Concave doth differ from a gibbous
Looking-glass, is even known unto old Wives.” Of these things also our
learned Countreyman _Roger Bacon_, who was second to none in the secrets
of Art and Nature, doth teach us thus much: “But they who know in fit
constellations, to do their works according to the configurations of the
Heavens; they may not only dispose Characters, but all their operations,
both of Art and Nature, agreeable to the Celestial virtues. But because
it is difficult in these things to know the certitude of Celestials;
therefore in these there is much error with many; and there are few that
know to order any thing profitably and truly.” But we shall shut up this
particular with that memorable and irrefragable responsion of
_Paracelsus_ to the common objection, which in English runs thus: “But
(he saith) they will thus urge; how comes it to pass, I pray thee, that
Metals, with their assigned Characters, Letters and Names, should
perform such things, unless they be prepared and made by Magical and
Diabolical power intervening? But (he saith) to these I return this
answer. Therefore thou believest (as I hear) that if such things be made
by the help of the Devil, then they may have their force and operations.
But should not thou rather believe this? that also the Creator of
Nature, God who dwelleth in the Heavens, is so powerful, that he in like
manner can give and confer these virtues and operations to Metals,
Roots, Herbs, Stones and such like things? As though forsooth the Devil
were more strong, more wise, more omnipotent, and more powerful than the
only Eternal, Omnipotent and Merciful God, who hath created and exalted
their degrees, even of all these aforesaid Metals, Stones, Herbs, Roots
and all other such like things that are above, or within the Earth, and
do live and vegetate in the Water or Air, for the health and commodity
of Man?”

This argument we desire that any of the Witchmongers or Demonographers
should answer, ere they conclude so strongly for the power of Devils and
Witches.

[Sidenote: Exod. 8. 19.]

So we conceive we have sufficiently proved that what _Pharaohs_
Magicians did perform, might rationally, and probably be brought to pass
by Natural Magick or confederacy, and sleight of hand, without any other
Diabolical assistance than what was mental and spiritual in regard of
the end, which was the resisting of _Moses_. And by all they did, as in
changing their Rods, bringing in of Frogs and changing Water into Blood,
it doth not rationally appear, that they had any supernatural
assistance, for then they could not have been so amazed at the miracle
of turning the Dust into Lice; for what skill did the Devil want that he
could not perform this? If by his power the former things were brought
to pass, could there be more difficulty in doing of this, than in the
bringing of Frogs? Neither could their Legierdemain have failed them but
that they were surprized, and taken unawares, being not provided to play
all kind of tricks, but only some few for which they had made provision.
And so to excuse their own inability, they cryed out, _this is the
finger of God_; a pitiful shift to excuse their own knavery, and
couzenage, for there could be no more of the finger of God in this than
the former, but only a shift to put off their own shame.

Another place from whence they would draw arguments to maintain the
power of the Devil and Witches, is the Story of _Balaam_ in the Book of
_Numbers_, from whence in the first place they would conclude that he
used wicked and Diabolical Divinations, and that by words he could
either bless or curse. In answer to which we shall give these pressive
reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Numb. 22. 6.]

[Sidenote: Numb. 23. 8, 23.]

1. Though it might be granted that he used Divinations that were not
lawful, yet what is that to a killing and murthering Witch? Surely
nothing at all. And though _Balak_ believed that _whosoever he blessed
were blessed, and whosoever he cursed, were cursed_, and therefore
fetched him so far, yet there is nothing apparent to prove that _Balaam_
could do any such matter, and from _Balaks_ belief to _Balaams_
performances proceedeth no argument, for his belief that he could either
bless or curse, did not confer any power to _Balaam_ to produce such
effects withall. And _Balaams_ blessings, or cursings might be
intentional, and declarative, but could not be effective, for he
confesseth a great piece of truth: _How should he curse, whom God had
not cursed, or how should he defie, whom the Lord had not defied?_ He
might have done it verbally, but it would have been frustrate, and to no
effect, and therefore he concluded: _Surely there was no inchantment
against Jacob, nor no Divination against Israel_.

[Sidenote: _Reas. 2._]

[Sidenote: Chap. 24. 1.]

2. And though it be said, that he went not as at other times, to meet
Auguries (for as we have before shewed, the word doth properly signifie
that) It must be understood, and is manifest that at the former times he
went to attend solitarily what the Lord would say unto him, and those
two times that he went before was only to meet the Lord, to hear and
receive what he would say unto him. But here he did not, nor had need to
go, for the Spirit of the Lord came upon him, and he took up his
Parable, and prophesied. Where though his going to meet the Lord, be
called to meet Divinations, yet it cannot be taken in the worse sense,
for unlawful Divinations, but for such as were sent him and taught him
by God, by Visions, Angels, Trances, or other such like wayes as God in
those times used to reveal his Will to his Prophets by: For from first
to last, it appeareth that he neither professed, nor did (in this case)
utter any thing but what the Lord commanded him, and so was no false
Prophet.

[Sidenote: _Reas. 3._]

[Sidenote: Numb. 22. 18.]

[Sidenote: _Ibid_ _c._ 24. 4, 16.]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin._ _p._ 10.]

3. He was no false Prophet, that is, he had, nor used any Divinations,
but what he had from God, is most clear from these particulars. 1. When
_Balak_ first sent messengers unto him, his responsion was: _If Balak
would give me his house full of Silver and Gold I cannot go beyond the
word of the Lord my God, to do less or more_. “Whereby it is apparent
that he feared the Lord Jehovah, and calls him his God, thereby shewing
the confidence that he had in him, and that he acknowledged him for his
only God. 2. In the whole transaction of the business betwixt him and
_Balak_, he never took upon him to declare any thing, but what the Lord
would say unto him, neither did he at all vary from the same in the
least tittle.” 3. He confesseth all along, _that he had his eyes opened,
and that he heard the words of God, and had seen the vision of the
Almighty, falling into a trance, but having his eyes open_. And these
were things that were not peculiar to any, but such as were the true
Prophets of the Lord Jehovah. 4. The truth of his Prophecie, which was
of the Kingdom of Christ, and the Glory and Dominion of it, with the
prosperity of his people, doth plainly evince that he was a true Prophet
of the Lord, and that his Divinations came from the Almighty. And this
caused S. _Hierome_, and some other of the Fathers believe, that by this
Prophecie of _Balaam_, the _Magi_ or Wise men were directed, to come to
_Hierusalem_ to seek and worship Christ the Saviour of the World.

[Sidenote: _Reas. 4._]

[Sidenote: 2 Pet. 2. 15, 16.]

[Sidenote: Jude 11.]

[Sidenote: Revel. 2. 14.]

[Sidenote: Jonah 1. 3. & 4. 1.]

[Sidenote: 1 Kings 13.]

4. Though this Prophet fell into hainous crimes, and enormous sins, as
tempting of God, who when the first Messengers came from _Balak_ unto
him, was positively commanded not to go with them, and yet as though God
would change his mind entertained them again, whereby Gods anger was
kindled against him. And though he was drawn _to love the wages of
unrighteousness_, and so was rebuked by the dumb Ass, and though _he
taught Balak to lay a stumbling-block before the children of Israel_,
and therefore had that judgment to be slain among the Midianites: Yet
none of these do conclude at all, that therefore he used Diabolical
Divinations, or had not what he declared from Divine Revelation, no more
than the flying of _Jonah_ to _Tarshish_, when he was commanded to go to
preach against _Nineveh_, or his repining at Gods mercy shewed to that
great City, manifested him to be a lying Prophet, or to use devilish
Divination. Neither the Prophets being seduced, _that cried against the
altar at Bethel_, before _Jeroboam_, by the old Prophet, _and his being
slain in the way by a lion, & his carkase left there_, did at all argue
that his Prophecie was false, or that he had not his message from God,
but they only shew, that even those that have been truly inspired by God
and been truly taught by him, have notwithstanding often disobeyed him,
and have had therefore fearful temporal judgments faln upon them, and
yet no argument that they used unlawful Divinations.

From hence also the Witchmongers use to urge a frivolous and groundless
argument which is this; that the Angel did speak in _Balaams_ Ass, and
therefore the Devil may speak in a Dog, or a Cat to a Witch, but this is
confuted by these reasons.

[Sidenote: _Reas. 1._]

1. What the Angel did there was by command and commission from God, but
we never read, nor can it be proved that the Devil is sent upon such
idle, and ordinary errands, to work a miracle, to speak in a Dog, or a
Cat, to a Witch; for God doth not work wonders for any such wicked and
abominable ends. And if he be not sent of God, he cannot of himself
perform any such matter, who could not enter into the Swine, without
Christs leave and order; but is kept in chains of everlasting darkness,
from whence he is not loosed, but when God sends him as an instrument to
accomplish his will, which is always for good and just ends, and not for
such execrable and wicked purposes.

[Sidenote: Numb. 22. 26, 27.]

[Sidenote: Verse 28.]

2. They take up a false supposition, for the Angel was not in the Ass
either essentially, or effectively, for at the very instant that the Ass
spoke, _the Angel was standing in a narrow place, where was no way to
turn either to the right hand or to the left_, and then _seeing the
Angel of the Lord she fell down under Balaam, and spoke_, and the Angel
could not both stand in the narrow way and likewise be in the Ass, in
the same moment of time, except we should grant that absurdity that a
creature may be in two distinct places at one and the self same time,
which was never yet allowed to any created being. But they openly belie,
and falsifie the words of the Text, for it doth not say that the Angel
spoke in the Ass, but that the Lord, (the word is _Jehovah_) opened the
mouth of the Ass. So that (we suppose) here is enough demonstrated that
from none of the places of Scriptures hitherto enumerated, any
colourable grounds can be drawn to uphold those particulars that we have
laboured to confute, and therefore we shall pass to another Chapter.




                              CHAP. VIII.

  _Of the Woman of_ Endor _that pretended to raise up_ Samuel, _and of
    some other places in the Scriptures, not handled yet, and of some
    other objections_.


Concerning the Woman of _Endor_, that our English and many other
Translators have falsly rendered a Witch, or a Woman that had a familiar
Spirit, we have spoken sufficiently, where we treated of the
signification of the word _Ob_. And there have shewed plainly, that she
is only called the Mistriss of the bottle, or of the Oracle, and that
what she there did, or pretended to do, was only by Ventriloquy, or
casting her self into a feigned Trance lay groveling upon the earth with
her face downwards, and so changing her voice did mutter and murmur, and
peep and chirp like a bird coming forth of the shell, or that she spake
in some hollow Cave or Vault, through some Pipe, or in a Bottle, and so
amused and deceived poor timerous and despairing _Saul_, or had a
confederate apparelled like Samuel to play his part, and that it was
neither _Samuels_ Body, Soul, nor no Ghost or Devil, but only the
cunning and Imposture of the Woman alone, or assisted with a
confederate. And though this might be amply satisfactory to all sound
and serious judgments, especially if hereunto be added what Mr. _Scot_,
Mr. _Ady_, Mr. _Wagstaff_, and the learned Authors of the Dialogue of
Spirits and Devils have written upon this subject: yet because we have
promised before to speak something of the History and matter of fact,
and that Mr. _Glanvil_ a Minister of our English Church hath of late
espoused the quarrel, we shall confute his arguments and clear the case
as fully as in reason can be required, and that in these particulars
following.

[Sidenote: 1 Sam. 3. 19. _Id._ _c._ 7. _v._ 13.]

[Sidenote: Confid. about Witchcraft, p. 8.]

1. The certain and infallible prophecies of _Samuel_ so punctually
coming to pass according as he foretold them, for it is said: _And
Samuel grew, and the Lord was with him, and did let none of his words
fall to the ground_; were manifestly known to all _Israel_, as in the
case of the destruction of _Eli_, and his house, and by the overthrow of
the _Philistines_ at _Eben-ezer_, and in the anointing of _Saul_ to be
King, and in the case of sending Thunder and Lightning in Harvest time,
and such like. And as these were publickly known unto all _Israel_, and
they had seen, and tryed what infallible certainty followed upon them,
so it was as generally known, that _Samuel_ had told _Saul_ that God had
rejected him from being King over _Israel_, and that he had anointed
_David_ to be King in his stead; and therefore any rational Man, that
knew these things, and also saw that _David_ prospered in all things
that he did, and that it was quite otherwise with _Saul_, might
certainly know that the Kingdome would be transferred from him unto
_David_, and so there needed neither spirit nor Devil be fetched up to
predict this, being sufficiently known unto all, of which also the Woman
at _Endor_ could not be ignorant as a thing of concern to her,
especially in the point of her practise which was meer couzenage and
Imposture. And therefore Mr. _Glanvils_ argument concludes nothing,
where he saith: “And this _Samuel_ truly foretold his approaching fate,
_viz._ That _Israel_ should be delivered with him into the hands of the
_Philistines_, and that on the morrow he, and his Sons should be in the
state of the dead, which doubtless is meant by the expression that
[_they should be with him_:] which contingent particulars, how could the
couzener, and her confederate foretel, if there were nothing in it
extraordinary and preternatural?” To answer which we say, that there was
no contingent particular that was foretold, but Mr. _Glanvil_ might have
foretold it, if he had been there, and known but that which was
publickly divulged in _Israel_, without incurring the danger of being
reputed a Witch or a Diviner.

[Sidenote: Isa. 63. 16.]

1. Because _Samuels_ prophecies were certainly known to come to pass,
and he had openly declared, that the Kingdom should be rent from _Saul_,
and given to _David_. 2. She or her confederate might have guessed as
much, because of the extream fear and consternation that _Saul_ was in,
for heartless and fearful Generals seldom or never win Battels. 3.
Because that he confessed that God had forsaken him, and when he saw the
hoast of the _Philistines_, he was afraid and his heart greatly
trembled, and those that God doth forsake cannot prosper. 4. The word
_to morrow_ in the Hebrew doth not precisely denote the day following,
but the time to come, so that how true soever Mr. _Glanvil_ may think
it, there was but a piece of ambiguous Equivocation in it, for it cannot
be made out that it was fought the very next day, neither were all
_Sauls_ Sons slain with him, at that very time. 5. And if nothing must
be supplied but meerly what is _totidem verbis_ in the Text (as he
urgeth against Mr. _Scot_) then how will it be proved, that the Phrase
(_to morrow thou and thy Sons shall be with me_) is to be understood of
the state of the dead, seeing the words (if literally to be taken) do
imply a locality, not a state or condition? 6, But if it be supposed to
be the Devil, how comes he to know contingencies so certainly? It is a
thing that is easily affirmed, but was never yet sufficiently proved.
For if it be said he gathered it from the Prophecie of _Samuel_, so
might the Witch have done without any assistance of a Devil. 7. And if
he take it to be _Samuels_ Soul (as he seems to hold) how come departed
Souls to know, and foresee what contingent effects are to fall out here
below? Where reads he or finds any such Divinity except in Popish
Authors? But he may consult the Text: _Doubtless thou art our Father,
though Abraham be ignorant of us, and Israel acknowledge us not_.

[Sidenote: 1 Sam. 9. 2. & 10. 23.]

2. That this Woman was a meer dissembling and lying cheater, and used
nothing but Imposture, is manifest from these reasons. 1. Because that
she was but of the same Crew and Stamp that _Manasseh_, and _Ahab_ set
up, is most plain, but they were meer Impostors and deceivers pretending
to divine for other persons, and in other matters, but could not foresee
their own destruction, and therefore in probability she was of the same
practice. 2. Because she falsly faigned that she knew not _Saul_, of
whom she could not be ignorant, he being so publickly known, and seen,
and was taller by the head and shoulders than any man in _Israel_. 3. If
she had not known that it had been _Saul_, when he came to her at the
first, she would never have relyed upon his oath when he swore by
_Jehovah_, for there was none but the King that could protect her from
destruction. 4. She must needs be a most notorious dissembling cheater,
because she pretended to call up any, for she said: _whom shall I bring
up unto thee?_ which is most certainly false, she had no such universal
power, no nor all the Devils in Hell, if they had all assisted her. 5.
She did plainly dissemble, for the Text saith, _and when the woman saw
Samuel she cried out with a loud voice_; now if she saw _Samuel_ (whom
he could not but know) why did she answer to _Saul_, when he asked,
_what sawest thou?_ She answered, _I saw gods ascending out of the
earth_. Let Mr. _Glanvil_, and all men judge if this be not gross and
palpable lying, Gods is plural, but _Samuel_ was but one.

[Sidenote: 1 Sam. 16. 14.]

[Sidenote: 1 Sam. 15. 23, 27.]

[Sidenote: 1 Sam. 28. 6.]

3. As it is manifest that this Woman was an active deceiver, and one
that intended to cheat and couzen, so it is as plain that _Saul_ was in
a condition fit to be deluded, and imposed upon, even by those that had
been less cunning and skilful than she was in the craft of cheating,
which is apparent from these reasons. 1. The Spirit of the Lord was
departed from him, and consequently, Wisdom, Prudence and Discretion,
and so that which should have guided his Will, Affections and Actions in
the right way, had totally left him. And when these are gone, what is
man, but a fit instrument to undergo and suffer even the worst and
lowest of delusions and abuses? 2. The Spirit of the Lord had not only
left him, but an evil Spirit from the Lord was come upon him that vexed
and terrified him. And to what madness, folly and wickedness is not he
subject to, who is led by the Spirit of lies and darkness? 3. The Lord
had openly declared, that because he had rejected the word of the Lord,
therefore the Lord had rejected him from being King over _Israel_, and
that the Kingdom should be rent from him, and given to one more worthy
than him. Now what despondency of mind, what torture and vexation of
Spirit must needs be in him, that having been a King, is thus threatned
to have his Kingdom rent from him and given to another, is easy to be
imagined. 4. He must needs be under a most fearful consternation of mind
not only because of these things named, but especially having before in
his dangers and straights received counsel and advice from the Lord,
though he now _inquired of the Lord, yet the Lord answered him neither
by dreams, nor by Urim, nor by Prophets_. The Lord answered him not by
dreams; for the union and converse that had been betwixt him and the
Lord before, was now broken by reason of his Sins and Rebellion. Neither
did the Lord answer him by Urim, for the Urim was not in the possession
then of _Saul_, but of _David_, Chap. 23. 6, 9. Neither did the Lord
answer him by Prophets, for _Samuel_ had left him, after his last
denouncing judgment against him, and came no more at him until his
death. 5. He must needs be in a most fearful case, and a fit subject for
the most weak and simple Imposture of the World, because the
_Philistines_ were upon him with a potent and numerous Army, and he able
to gather but few and weak forces, the best and most of the people being
revolted from him, and were in their affections, or persons with and for
_David_. And from hence may easily be collected, how facile a thing it
was to delude, and deceive _Saul_, even by those that had far less craft
than this Woman, who doubtless was devilish cunning in her couzening
tricks.

4. There is much question who was the Penman of this first Book of
_Samuel_, but whosoever it was (for we cannot determine it) it cannot be
rationally supposed that he had the Story of this transaction betwixt
_Saul_ and the Woman from Divine Revelation, for then doubtless it would
not have been left so ambiguous and doubtful, but the whole truth, both
of the matter, manner and circumstances, would in all probability have
been fully set down: and have been declared whether it were a miracle
wrought by God, a delusive apparition of Satan, the Soul of _Samuel_, or
the Imposture of the Woman, the certainty of which had been mainly
profitable and expedient for the people of God and his Church to have
known. And if the Penman had it from the relation of _Saul_ or either or
both of his Servants, then it must needs have been according to their
deluded imaginations and their deceived apprehensions, as is most
rational to believe that it was; or if he had it from the Woman, or
those of her family, (which is not rationally probable) then it is sure
to have been represented for the most advantage, and credit of the
Womans skill and cunning. But the most learned persons do judge it to be
related, meerly according to the deceived opinion and apprehension of
_Saul_.

[Sidenote: Consid. about Witchcraft, p. 86.]

5. But to come more near the stress of the business, though Mr.
_Glanvil_ confidently say, that Mr. _Scots_ Tenent, that the Woman was
in one room and _Saul_ in another, when the feat was acted, is but a
pretty knack and contrivance, and but an invention without ground, and
not as much as intimated in the History: Yet we must soberly averr, that
nothing is more plain in the Text, than either that they were in diverse
rooms, or that _Saul_ saw nothing at all, but what he had was from her
relation, or the acting of a confederate, and this we shall prove by
these undeniable reasons. 1. After _Saul_ had pacified the pretended
fears of the Woman, who falsly counterfeited that she knew not _Saul,
who was taller by the head and shoulders than any man in Israel_, the
next thing we hear of in the Text is, _and when the Woman saw Samuel_:
Now if they were both in the same room, and _Samuel_ a visible object,
how comes it to pass that _Saul_ saw him not? for if they were both in
one room, and _Samuel_ visible, how is it that he did not or could not
see him? were his corporal eyes as blind, as the eyes of his
understanding? surely not. What fiction or invention must salve this?
surely Mr. _Glanvil_ must pump to find it out. 2. The next thing is,
that when the Woman saw (for blind _Saul_ saw nothing) _Samuel, she
cried with a loud voice, magna voce_, or (as the Hebrew hath it) _in
magna voce_. And (I pray you) if they had been both in one room, or near
together, what need she to have cried with a great voice, might not an
ordinary tone have made him to have heard her? What was he deaf as well
as blind? Or it might be it was the more to amuse and amaze the wretched
and deluded King, or to shew the wonderfulness of the apparition she
feigned that astonishment, the more to magnifie her skill and cunning.
Well, admit these were so, yet however it is manifest, notwithstanding
her great voice, that as yet _Saul_ saw nothing, but stood waiting like
a drown’d Puppet to hear what would be the issue, for all he understood
was from her cunning and lying relation. And so either thus far it is
manifest that they were in distinct rooms, or there was nothing that he
could see. 3. The next thing is, he saith, _be not afraid, what sawest
thou?_ that is, though I be _Saul_, yet be not afraid, I have sworn, and
thou shalt receive no harm, but _what sawest thou?_ As who should say, I
see nothing as yet at all, but I suppose thou hast seen something; for
otherwise his question doth not agree with the words the Woman spake
before. But however it is manifest that as yet he saw nothing, and
therefore rationally it must be supposed that they were in distinct
rooms, or that there was nothing visible, that he could see. Further,
his question is not in the present tense but of the time past, _what
sawest thou?_ or what hast thou seen? which could not be congruously
spoken, if they had been both in one room, but however do undeniably
conclude that as yet he saw nothing at all. 4. The next is the Womans
lying and forged answer, thereby to magnifie her own craft, and the more
to amuse and astonish poor deluded _Saul_, saying; _Behold I saw gods
ascending out of the earth._ Well, it is still apparent that as _Saul_
could not before see _Samuel_, now he neither seeth these Gods she
telleth him of, nor any such thing: So that all that he apprehended was
from her forged Stories, for he saw nothing as yet, either because he
was not in the same room with her, or that there was no visible
apparition. 5. Then he maketh another absurd question, like a distracted
Man in the house of _Bethlem_, saying, _what form is he of?_ when his
question should have been, what forms are they of? for she spoke of Gods
which are plural, and more than one, but he asketh in the singular,
_what form is he of_. By all which it is manifest, that he yet saw
nothing at all. For when we plainly see a thing, we do not usually ask
others what form it is of, because our eyes can inform us of that. So
that he saw nothing, either because he was not in the same room, or that
there appeared nothing that was visible. 6. Now after all these
ambiguous lies, and delatory cheats, the crafty quean doth begin to come
more near, to give satisfaction to the blinded expectation of _Saul_,
who all this while stood gaping to see the appearance of _Samuel_, and
so she tells him (who was fit to believe any thing, though never so
absurd, or impossible) _behold an old man comes up, and he is covered
with a mantle_. In the beginning of the action, the Text saith, _and
when the woman saw Samuel, she cried out_, then she said, _she saw gods
ascending out of the earth_, and now after all this discourse and
expence of time _Samuel_ is but coming up, all was lies and delayes the
more to blind and delude the poor credulous King. But yet thus far it is
plain that _Saul_ saw nothing at all, and so must needs all this while,
either be in another room, or else for certain there was no apparition
visible, and all the satisfaction that he had, was from the lying
stories the Woman told him. Now let Mr. _Glanvil_ consider and answer,
whether it be not only intimated, but clearly holden forth in the Text
that either they were in two distinct rooms, or that nothing visible did
appear before _Saul_. 7. Now after all this the Text saith, _and Saul
perceived that it was Samuel_, the Hebrew word doth signifie to know or
to perceive, and relates to the understanding: but how did he know, or
perceive that it was _Samuel_? not by the sight of his eyes, for we have
made it plain that he was either in another room, or that no visible
apparition presented it self before his eyes, but he only perceived it
by the description of the crafty Woman, who knew well enough what habit
or garments _Samuel_ wore in his life time, as one that was the most
publickly known Man in _Israel_: and therefore the subtil and crafty
quean, knowing that _Saul_ only required _Samuel_ to be brought up and
no other, doth at the last frame her tale agreeable to _Sauls_ desire,
and so describes him an old Man, covered with a mantle, and such an one
_Saul_ had known him to be, while he was living. But if _Saul_ had seen
any such thing as the shape or form of _Samuel_, then the Hebrew Verb
thrice used in that action, that properly signifieth to see with the
eyes, would have been used in this place (as well as when it relateth
what she saw) and not the verb for knowing or perceiving that relateth
to the mind, and _Samuel_ he saw not, but only believed the lies she
told him. For otherwise it would have been, And _Saul_ saw _Samuel_, and
not, _Saul_ perceived that it was _Samuel_, which he could not do but
only by her relation, and forged tales. 8. The last thing in this
action, is, that _Saul stooped with his face to the ground, and bowed
himself_: now to what did he stoop and bow, seeing he had seen nothing
with his own eyes, neither knew any thing that appeared, but as the
Woman told him? Could it be to any thing but to an imaginary _Samuel_
and such an one as she had described, whom he conceited in his Phantasie
to be _Samuel_ himself? Surely in rational consequence it could be
nothing else. For all that she had done and said before, being
undeniably lies and cheats, this also in just and right reason, must be
judged to be so also. So that it was either the Woman, that being in
another room, did change and alter her voice, and so plaid the part of
_Samuel_, or else that she had a confederate knave, whom she turned out
to act the part of dead _Samuel_.

6. The last thing that we shall handle concerning this controverted
subject, is the examination of the grounds and reasons of those that are
of a different judgment, which may be comprised in these three several
heads. 1. Some do conceive that it was the Body of _Samuel_ that was
raised up, and acted by his soul or by Satan. 2. Some hold that it was
_Samuels_ Soul that appeared in the shape and habit, that he had living.
3. Others do positively affirm that it was the Devil that assumed the
shape of _Samuel_, and so acted the whole business, by a compact betwixt
him and the Woman. These we shall confute in order.

[Sidenote: Philipp. 3. 21.]

[Sidenote: Matth. 27. 52, 53.]

[Sidenote: _Caten. Aur. Tho. Aquin. in_ Matth. 27.]

[Sidenote: Revel. 14. 13.]

1. That it was not the Body of _Samuel_ that was raised up, nor the Soul
joyned with it, that acted _Samuels_ part, is manifest from these
reasons. 1. Because _Samuels_ Body had lain too long in the grave, for
some account it near two years, and therefore must needs in a great part
be corrupted, wasted and disfigured, that none could have certainly
known that it was _Samuel_. 2. It must have been so putrified and
stinking, that none could have endured near it, for the noisome and
horrible smell. 3. Who should have covered it with the mantle, which had
it been buried with him, must in so long a time, have been rotten and
consumed? Surely there were no Taylors in the Grave, to make him a new
one, but (in reason and likelihood) if it had been his Body, it should
have appeared in Linnen, or a winding-sheet, if that had not been rotten
likewise. 4. To raise a Body, so long dead, must needs have required an
omnipotent power, for it is the Almighty power of Christ alone, that
raiseth up the vile Bodies of his Saints, and maketh them like his
glorious Body. And therefore neither the woman with all her Divinations,
nor all the Devils in Hell, nor any created power, but the Lord
Almighty, could have wrought this miracle, who would never have done it,
to gratifie the humour, or to magnifie the cheating craft of an
idolatrous, wicked and couzening Witch. And if the Devil or any created
power could raise up the Body of a departed Saint, then the rising out
of the Graves of many Bodies of Saints, that had slept, and their coming
into the holy City, and appearing unto many, after Christ was risen from
the dead, had been no certain, or convincing argument, of the undoubted
truth of the Divinity and Resurrection of our most Blessed Saviour. But
they were most infallible evidences of them both, as saith the Father S.
_Hierome_ in these words, _Sic multa corpora sanctorum resurrexerunt, ut
dominum ostenderent resurgentem, & tamen cum monumenta aperta sunt, non
ante resurrexerunt quàm resurgeret dominus, ut esset primogenitus
resurrectionis à mortuis_. 5. That it was not _Samuels_ Soul joyned with
the Body, that acted this, we thus argue: That Tenent that is flatly
contrary to the plain Doctrine of the Scripture, must needs be false.
But this tenent of _Samuels_ Soul acting in the Body after death, is
flatly contrary to the plain Doctrine of the Scripture, _ergo_ it is
false. The major (we suppose) no Orthodox Christian can justly deny; and
the minor is proved thus. The Scripture doth assure us, that _those that
die in the Lord_ (as without all doubt _Samuel_ did) _are blessed, and
rest from their labours_. Therefore must this Tenent be abominably
false: for if the Soul of _Samuel_, after his death had been brought
again to act in the Body, then he had not rested from his labours, but
had been disquieted, and brought to new trouble, to have been vexed to
have seen _Saul_ committing more wickedness than before, in taking
counsel from a cursed Idolatrous Woman, such as the Lord had commanded
to be destroyed. And there is no one point in all this transaction of
_Saul_ with the Witch, that speaketh her Imposture more apparently than
where this counterfeit _Samuel_ saith, _Why hast thou disquieted me?_ As
though the Saints of God after death could be disquieted by a Devil, or
a Witch, who (according to Gods infallible truth) are blessed, and rest
from their labours, and are in the hands of the Lord, where no Torments
can touch them. And therefore none would have spoken those lying words,
but a devilish cheating quean, or a damnable suborned confederate.

6. If _Samuels_ Soul was again joined to his body so long after
separation, and so performed vital actions, who was the author of this
conjunction or union? could the Witch or the Devil or any created power
effect that union? Surely not, none but the almighty power of Jehovah,
who breathed into _Adam_ the breath of life. And therefore we are bold
to assert (with all the company of learned Christians) that this opinion
is erroneous, impious and blasphemous.

[Sidenote: 1 Sam. 15. 33.]

[Sidenote: Verse 29.]

2. The second opinion, that it was _Samuels_ Soul that appeared in his
wonted shape and habit, that he wore while he lived, hath been
strenuously maintained by the Popish party, and as strongly confuted by
the reformed Divines. But we shall not trouble our selves and our
readers with them all, but only urge two or three that are most cogent,
thereby to answer Mr. _Glanvils_ fopperies, and they are these. 1. If it
were _Samuels_ Soul that appeared, it cannot be supposed to come
contrary, or whether God would or not, for hardly any rational Man (we
believe) will affirm that, because God doth whatsoever he will, both in
Heaven and Earth, and who hath resisted his will? 2. And it cannot be
rationally thought that _Samuel_, who whilst he lived, was so punctually
careful to do nothing (especially in his prophetick office) but what he
was commanded of God, would after his death run an errand without his
consent or licence. 3. And that his Soul did not come by the command of
God is most certain: Though Mr. _Glanvil_ ask the question, who saith
that happy departed Souls were never imployed in any ministeries here
below? To which (though we have answered it before) we now again reply,
that all learned Divines of the reformed Churches have said, and
maintained it, and so do we both say and affirm, that they never were
nor are imployed in ministeries here below, because never created, nor
ordained of God, for any such end or purpose, but there are legions of
Angels, that are ordained to be ministring Spirits, and not the Souls of
the Saints departed this life. But Mr. _Glanvil_ goeth further, and
saith, that _Samuel_ was not raised by the power of the Witches
inchantments, but came on that occasion on a Divine errand. And though
we have before unanswerably proved in the general, that no Souls of
those that are dead do after death appear, or wander here below, nor
come such sleveless errands, as he supposeth: yet we shall add one or
two here in particular, to prove that _Samuels_ Soul came not on a
Divine errand as sent by God, without which mission it could not have
come at all. 4. For fourthly, if Mr. _Glanvil_ had proved by any
argument, or colour of reason, that his Soul had come upon such a Divine
errand it had been something, but he hath only laid down an affirmation,
without either proof, reason or authority, and we may with as good
reason deny it, as he affirm it, for bare affirmations prove nothing at
all. 5. It is manifest that God in all his ordinances of providence,
especially in the order of his miracles, doth work chiefly to confirm
and witness truth, for that (as the worthy and learned _Stillingfleet_
hath observed) is the most proper _criterium_ of a miracle; and to send
a Soul from the dead must needs be miraculous. Now if the chief end in
Gods working of miracles (for none else but he can work them) be to
establish truth, and settle his own Divine and pure worship, then it
cannot be to uphold lies and Idolatrous courses. But if God should have
sent _Samuels_ Soul on a Divine errand, when the Witch was practising
her Diabolical Divinations and cheating tricks, it had been to have
countenanced and confirmed both _Saul_, and the Witch, in their wicked
wayes, and to have contradicted his own law and command, which did
positively order, that all that used Divinations should be put to death,
and all those that sought for counsel from them to be severely punished.
Now let Mr. _Glanvil_, or any other prove, that God orders that to be
done by the dead, which he forbad to be done by the living. 6. If it had
been the true _Samuel_ that appeared, it is not rational, nor credible
to imagine, that he would neither rebuke _Saul_ for consulting with a
Woman that practised those things, that were forbidden by the law upon
pain of death; nor that he would either reprove, or punish so wicked a
Woman, finding her in the very act. We say it is not credible, unless we
suppose _Samuel_ less zealous for the law and commands of God, being
dead, than he was for them being living. Surely he that living _hewed
Agag in pieces_, only because God had commanded he should be slain,
would (if it had been the true _Samuel_, which without all question it
was not) have done as much or worse, to the cursed and Idolatrous
cheating Witch, though after his death, if he had come upon a Divine
errand. 7. God should have shewed himself very mutable, if he had
answered _Saul_ in a miraculous way by a dead Prophet, that had refused
to answer him by one living. And _Samuel_ while living knew certainly
that the Lord had rejected _Saul_ from being King over _Israel_, and had
testified unto him, that _the strength of Israel would not lie, and that
he was not like a man that he should repent_. But if it had been the
true _Samuel_ that had been sent to speak to _Saul_, he knowing both by
his own knowledge and relation of _Saul_ himself, that God had refused
to answer him by Prophets, must in that conference both have made God a
liar, and mutable, and also himself, who living had testified the
contrary, and therefore it could not be either the true _Samuel_ nor his
Soul. 8. It is manifest that the Lord had before withdrawn his good
Spirit from _Saul_, and an evil one from the Lord was come upon him, and
therefore it was no way probable, that the Lord would in a miraculous
manner answer such a wicked person, whom he had utterly rejected as a
reprobate. Neither is it like that God would shew him an extraordinary
favour by a dead Prophet, that would not vouchsafe him his Spirit in an
ordinary way. And _Samuel_ that came not at him for a long time (though
but a little distance asunder) while he lived, was not like to make so
long a journey in a Divine errand to visit him after his death. 9. And
if _Abraham_ at the request of the rich Man _would not send Lazarus to
warn his brethren, lest they should come into that place of torment_,
which bore with it a fair shew both of Charity and Piety; much less
would God give way (or _Samuel_ be desirous to come) to send a blessed
Soul from its rest for such a frivolous matter, and in no wise to
connive at the wickedness of both _Saul_ and the Witch, and never move
either of them to the amendment of their lives. 10. Where doth Mr.
_Glanvil_ find it mentioned in any part of Scripture? or where is it
recorded in the writings of any reformed or Orthodoxal Divines? or where
in any of their works is it declared, that ever any blessed Soul after
death, was either sent, or did come upon a Divine errand to any here
below? Is it not monstrous confidence (not to say impudence) to utter
such groundless assertions, without any proof, reason, or authority at
all? Let all learned and judicious persons consider and judge.

3. That the Devil assumed the shape of _Samuel_, and acted the whole
business, is the opinion of all, or the most of the learned Divines of
the reformed Churches, of whom we shall crave pardon, if we dissent from
them, it being no fundamental of Religion, nor any Article of the Faith.
And this we profess is not done out of the spirit of contradiction, nor
for singularity, but only because (as we conceive) the Tenent hath no
sufficient grounds neither from Scripture nor sound reason, to support
it, and therefore we shall labour its confutation, by these ensuing
arguments.

1. Because this opinion, that the Devil should perform this apparition,
doth beg two suppositions, never yet sufficiently proved, and that have
in them no certain truth. For first they take for an Hypothesis, that
Devils are meerly and simply incorporeal Spirits, which we shall prove
hereafter to be false. Secondly they take for another Hypothesis, that
Spirits and Devils can assume what bodies they please, and appear in any
figure or shape, which is a meer figment invented by the doating
Schoolmen, as we shall sufficiently make good hereafter.

2. We are not of their opinion, that think, that the Devils do move, and
rove up and down in this elementary world at their pleasure, to act what
they list, and appear when, how and in what shapes they please, for then
the World would be full of nothing almost but apparitions, and every
corner replenished with their ludicrous tricks, as formerly in the times
of blind Popery and ignorance, there was no discourse almost, but of
Fairies, Hobgoblins, apparitions, Spirits, Devils and Souls, ranting in
every house, and playing feats in every Town and Village, when it was
nothing but the superstitious credulity, and ignorant fancies of the
people, joined with the Impostures of the Priests and Monks. And if this
were true, then how should Men know a true natural substance or body,
from these fictitious apparitions? Nay how could a Man have known his
Father or Mother, his Brethren or Sisters, his Kinsmen or Neighbours?
might they not as well have believed them to be Phantasms, and assumed
bodies, as real and true creatures?

[Sidenote: 1 Kings 22.]

[Sidenote: Isa. 37.]

3. But though faln Angels in respect of their malice, wicked wills, and
envious desires whereby they seek (as much as in them lies) the ruine of
all mankind both in Soul and Body, may in that particular end and
regard, be said to be like roaring Lions going about and seeking whom
they may devour, and compassing the earth and walking to and fro in it:
yet we must affirm that in respect of executing their wicked, envious
and malicious wills and desires, they are restrained, nay kept in the
chains of everlasting darkness, from which fetters and chains they go
not out, but when and so far as they are sent, ordered, licensed (or as
some would have it worded) permitted, by the purpose and decree of the
Divine and Almighties providence. So that it is most certain, that the
faln Spirits cannot go forth of their chains, when they list, to act
what mischief they would, contrary to the will of the Almighty, who hath
fettered, and still keeps them in those chains: but when they are at any
time let loose, it is only by the will, decree, licence and order of
Jehovah, who sends them forth to accomplish his will, either for
punishment to the wicked to inflict upon them his just judgments, for
which they are the appointed ministers and executioners, and in the
performance of these offices of his wrath, they are limited and bounded
how far they shall proceed, and no further; or else they are sent forth
to tempt, or afflict the godly for the trial of their faith, and herein
they are so restrained and bounded by the power of the Almighty as they
cannot act one jot beyond the limit of his commands or Commissions, as
is manifest in the case of _David_, who was tempted by Satan to number
the people, and in the affliction of _Job_, wherein he was bounded how
far he should act, and no further. And when the evil Angels are thus
sent forth, and limited by God, what, and how far they shall act, it is
always for just and righteous ends, as in the case of _Ahab_, when a
lying Spirit was sent by God into the mouths of his Prophets, that he
might be persuaded to go up to _Ramath Gilead_ that he might be slain
there, or as it was for a judgment and destruction upon _Sennacheribs_
Army, that _Jerusalem_ might be saved and freed, and he sent back with
shame and confusion into his own countrey, or it is to manifest his
glory, goodness and mercy to his Saints, so _David_ was moved to number
the people, that falling under that temptation, and he and the people
therefore plagued, might be brought to a greater degree of repentance,
and to know that their defence stood not in the multitude of men, but in
the benignity of Jehovah, who was their strength and their defender, and
so _Job_ was so sore afflicted, that his Faith and Patience might be
made manifest, and remain for an example to all succeeding posterities.
But it is utterly irrational and incredible that God would send the
Devil (without whose mission he could not have done it) to appear in the
shape of _Samuel_, either to magnifie the skil, or practice of a lewd,
wicked, and Idolatrous Woman, which thing he had forbidden by his plain
and open law, nor to gratifie the curiosity of a wretched Reprobate,
such as was _Saul_, whom he had denied to answer by living Prophets, and
therefore would not answer him by the apparition of a Devil, to have
committed a counterfeit Imposture, in the shape of holy _Samuel_. And
therefore we conclude, that it was no apparition of the Devil, but
meerly the Imposture of the Woman, either alone, or with a Confederate.

There is also a fourth opinion concerning the transaction of this Woman
of _Endor_, that holds, that it was neither the Body, or Soul of
_Samuel_ that was raised up, neither the Devil that appeared in his
shape, nor that it was the Imposture of the Witch alone, or with a
Confederate, but that it was the Sydereal, or Astral Spirit (as they are
pleased to term it) of _Samuel_ that was made to appear, and speak by
the art and skill of the Woman. But because this Tenent is not of much
Antiquity, nor hath many assertors of it, as also because it taketh that
for an Hypothesis, to wit, that there are three parts in Man, the Body,
Soul, and Spirit; and that the Soul goeth immediately after death either
to Heaven or Hell, the Body to the grave, and that the Spirit doth for a
certain time after death wander in the air, and may be (by a certain
kind of art) brought to appear visibly, and to give answers of all
things that it knew living, which as yet hath never been sufficiently
proved, therefore we shall pass it over here, having (perhaps) occasion
to speak of it more largely hereafter.

We shall now come to mention some places in the New Testament that are
produced by some, thereby to prove the great power of Devils and Witches
in transferring and carrying bodies in the air, as is that of our
Saviours temptation, where it is said that the Devil took him into an
exceeding high Mountain, and that he set him upon the pinnacle of the
Temple in _Jerusalem_, from whence they thus argue: That if the Devil
had power to carry our most blessed Saviour in the air into an high
mountain, and to set him upon the pinnacle of the Temple, that much more
hath he power to carry the bodies of Witches who are his sworn vassals
in the air, whither he pleaseth, or they desire. To annul the force of
which objection we give these reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Matth. 3. 16.]

[Sidenote: Luke 3. 22.]

[Sidenote: Judg. 15. 15.]

1. If it were granted that the Devil did transport our Saviour in the
air, yet it will not follow that he can at any time when he pleaseth
carry the Bodies of Men or Women so likewise, for no particular
proposition will, according to the rules of art, infer a general or
universal conclusion, nor one example or instance inductively prove a
general practice; one Swallow doth not make a Summer. For though once
when our blessed Saviour was baptized, the Holy Ghost did descend like a
Dove, and light upon him, it will not follow, that in all other of his
actions of preaching, or working of miracles, the holy Spirit should
appear also in the form of a Dove, nor when other Saints are Baptized
will it follow that it doth, or should alwaies appear in the same form.
And though _Samson_ did once slay a thousand of the _Philistines_ with
the jawbone of an Ass, it doth not follow, that either he did so in like
manner in every battel, or that every Man may do the like.

[Sidenote: _Reas. 2._]

2. If it were granted that the Devil did carry Christs Body in the air,
it will not follow that he can do so at any other times, when he
pleaseth, because in the temptation of Christ there was an extraordinary
dispensation of God for the same, which cannot be presupposed in the
ordinary transportation of Witches, and therefore the argument falls
quite to the ground.

[Sidenote: _Reas. 3._]

3. In the actions of Satan (especially in elementary things, for we
speak not of the acts of his will) the will, order and licence of God is
chiefly to be considered, because his power (in respect of execution) is
under the power of the Almighty, so that he can do nothing in this
respect but what he is ordered and commanded to do. And therefore the
end of the action is principally to be regarded; for if God should have
given way that Christ should be carried by Satan in the air, it was for
a glorious and good end, that the obedience of his will to the Father
might be shown, and that his victory over the Devil might be made
manifest: but in carrying the Bodies of Witches in the air, there can be
no good, just or pious end wherefore the Devil should be licensed, or
permitted to carry them in the air, except it were to promote filthiness
and abominable wickedness, which were absurd and blasphemous to imagine.
And therefore we may rationally and plainly conclude, that the carrying
of the Bodies of Witches in the air, by the power of the Devil, is a
false, wicked and impious opinion.

[Sidenote: _Reas. 4._]

[Sidenote: Ezek. 8. 3.]

[Sidenote: _Beza in Luc._ 4. 5.]

[Sidenote: Matth. 4. 1.]

[Sidenote: Mark 1. 12.]

[Sidenote: Luke 4. 1.]

[Sidenote: _Caten. Aur. Tho. Aquin. in_ Luke 4.]

4. Some are of opinion that this whole transaction was visible, sensible
and corporeal, as _Theophylact_, and many others. Some are of opinion
that it was wholly in a Vision. And some take a middle way that it was
partly sensible and visible, and partly mental, and by way of vision. Of
which opinion the great _Cameron_ seems to be, who compares it with that
of _Ezekiel_ who saith: _And the spirit lifted me up between the earth
and the heaven, and brought me in the visions of God to Jerusalem_: And
sheweth that the word Ἀνήχθη doth agree with the Hebrew word ‏נשא‎,
which is as applicable to lifting up or carrying in a vision, as to
bodily transportation. And that it was either altogether, or partly in a
vision, the learned _Beza_ gives us this note: _Hoc videtur satis
ostendere hæc omnia per visionem quandam, non corporali transvectione &
ostensione esse gesta, quomodo nempe humanitus videre potuisset omnia
regna orbis, & gloriam eorum in momento?_ But though it be the more
sound and rational opinion that the whole transaction was mental, and in
a vision, yet we shall not altogether stand upon that, but if it be
granted that it was corporeal and visible, yet it doth not appear that
our Saviour was in his Body carried by the power of the Devil in the
air, either to the top of an high mountain, nor set upon the pinnacle of
the Temple in _Jerusalem_, and that for these reasons. 1. Our Saviour
did not go to undertake this combat with Satan unwillingly, that he need
be constrained, or carried to try the utmost power and malice of the
Devil, but readily and willingly by the conduct and leading of the holy
Spirit, for the Text saith in _Matthew_; _Then was Jesus led up of the
spirit into the wilderness, to be tempted of the Devil_: And S. _Mark_
saith; _And immediately the spirit driveth him into the wilderness_. And
S. _Luke_ saith: _He was led by the spirit into the wilderness_. _Beza_
saith, _subductus fuit in desertum_, and _Tremellius_ saith, _ductus
fuit_, upon the place in S. _Matthews_ Gospel. And in S. _Luke_
_Tremellius_ saith; _Et duxit eum spiritus in desertum_, and _Beza_,
_actus est ab eodem spiritu in desertum_. And in S. _Mark_ _Tremellius_
saith, _deduxit eum spiritus in desertum_, and _Beza_ rendreth it,
_expellit eum spiritus in desertum_. And because of the Greek word which
is there ἐκβάλλει, he addeth this note, _Non significatur expulsio
violenta, sed vis divina, quæ Christum, (qui ad illud usq; tempus ut
privatus vixerat) nova persona induit, ac luctæ proximæ & ministerio
præparatur_. Therefore saith _Origen_: _Sequebatur planè quasi athleta
ad tentationem sponte proficiscens, & quodammodo loquebatur: Duc quo
vis, & invenies me in omnibus fortiorem_. So that it is most plain that
he was no otherwise led or carried by Satan, but as he was led by the
Holy Ghost, so that he went whithersoever Satan would desire him of his
own mind and accord, and needed not to be carried by the Devil, for S.
_Luke_ useth the same Greek word both for the Holy Spirit leading of
him, and Satans leading of him, so that Satan did not carry his body in
the air, as Men vainly conceive. 2. Though S. _Matthew_ use the word
παραλαμβάνει, which may signifie _assumpsit_, he took him, and set him
upon a pinnacle of the Temple, and took him into an high mountain; yet
it cannot be understood thereby that he took him, and carried his Body,
but that he went before, and led Christ to those places, that he thought
most fit for him to prevail in his temptations, to which places Christ
went not by an unwilling constraint or hurried and carried in the air,
but by a ready willingness, as one that certainly knew, and was assured,
that he should win the Victory where ever, or how great soever the
combat and temptations were. And therefore S. _Luke_ useth the same word
from ἄγω, _duco_, both for the Spirits, and Satans leading, as
signifying no more, but to go before, and lead the way, or to draw one
to such or such a place by persuasion and desire, and not to be carried
in the air, which appeareth to be a vain and forged interpretation, and
not the true meaning of the places.

[Sidenote: Acts 8. 9.]

Concerning _Simon Magus_ we have before in this Treatise sufficiently
proved that he was only a deceiver and Impostor, and what strange feats
he had done to astonish, and stupifie the _Samaritanes_, were only
jugling knacks, or deceits by confederacy, and no supernatural things,
so that here we will say no more, but only add: That though our English
translation say that he bewitched the people of _Samaria_ with
sorceries, and that he himself, when he beheld the miracles and signs
that were done, wondered; yet the word that they translate in the one
place bewitching, and in the other wondered, are both from one _Thema_
which is Ἠξίστημι, _de statu mentis dejicio, facio ut aliquis mente non
constet, perterrefacio, obstupefacio_. And therefore either it ought to
be that the _Samaritanes_ were astonisht at the feats that _Simon_
wrought, and that he himself was astonisht at the miracles of _Philip_,
or that they were both bewitched, for they were both under the same
amazement, and there is no reason at all to give it one sense in one
place, and a different one in the other.

[Sidenote: Acts 13. 10.]

[Sidenote: Acts 19. 13, 16.]

We need not here say any thing of _Elymas_ who is stiled a Magician,
because it is manifest that he was a false Prophet, full of all
subtilty, and all mischief, a Child of the Devil, and an enemy of all
righteousness: which character truly given to him by the unerring
sentence of S. _Paul_, may be really ascribed to the whole tribe and
profession of such kind of seducers and deceivers. Like unto whom were
those _seven Sons of Sceva a Jew_, who are called _exorcists_, that
_took upon them to call over them that had evil spirits, the name of the
Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth_, but
were soundly beaten for their pains, a fit reward for such vagabonds;
And if all that profess or practise such wicked, vain and lying things
were duely punished, the poor ignorant people would not be so much
abused as they are.

The other places in the New Testament we have handled, and answered, and
also have touched upon that Text in the _Galathians_ where we spoke of
Fascination, but lest it be not sufficient, we shall handle it fully
here. The words are, _O foolish Galathians, who hath bewitched you, that
you should not obey the truth?_ From whence they use thus to argue: If
Witchcraft in the Apostles time had not been known, and practised, he
would not have made use of that Phrase then; concerning which we return
these responsions.

[Sidenote: _Delrio._ _l._ 3. _q._ 4. _sect._ 1. _Concl._ 2.]

1. If we consider natural Fascination was by the Philosophers and Poets
only taken to be contagious steams flowing from the eyes, or breaths of
malevolent and envious persons, that had some infectious diseases, as we
see in the Plague, Small-pox, _Lues Venerea_, soreness of Eyes, Tinea’s,
and the like, which are contagious to others that lie with them, or
converse near them, the infected atomes or steams issuing in a certain
Sphear of activity, are received by the pores, or mouths of the sound
persons, by which they come to be infected also. And this the Poet
witnessed: _Nescio quis teneros oculus mihi fascinat agnos_. Now this
being the common opinion, the Apostle taketh the metaphor from thence,
as who should say, who with their virulent and poysonous opinions have
infected you, that you should not obey the truth. And this is the
genuine meaning of that metaphorical phrase, and no other sense can
rationally and congruously be put upon the place, and this conduceth
nothing to that opinion of Witchcraft that we oppose. For _Philosophica
seu Physica fascinatio non nisi impropriè dici potest fascinatio,
propriè verò est contagio, seu infectio_. And therefore did the learned
_Vallesius_ to the same purpose speak this. _Sed neq; si quis pestilenti
affectus febri, aut etiam sine febre deferens secum seminaria pestis
alium intuens intuentem inficiat, dicetur fascinasse, sed peste
affecisse._

[Sidenote: _Vid. Jo. Lazar. Guttier. de fascino._]

2. Some of the fathers (which may be offered for an objection) do seem
to hold that S. _Paul_ here meant of diabolical fascination, and so
_Tertullian_ in English thus: For there is also something amongst the
Gentiles to be feared, which they call fascination, being a more
unfortunate event of praise, and great glory: this we sometimes
interpret of the Devil. And S. _Hierome_ saith upon this place:
Fascination is when some things by Magical illusions are shewed to the
eyes of Men, otherwise than they are. Also Fascination is vulgarly
called that, which doth hurt Children, for the eyes of certain persons
are said to burn with looking, and this act of theirs is called
Fascination, and it may be that the Devils are subservient to this Sin.
And _Thomas Aquinas_ saith: And this also may be done by Devils, who
have power of moving false imaginations, and bringing them to the
principles of the Senses, by changing the Senses themselves. From whence
we may note these things. 1. That _Tertullian_ saith that they sometimes
interpret this of the Devil, but how truly or upon what grounds he
sheweth not, and it seemeth that sometimes they did interpret it of
something else, for so his words must needs imply. 2. Secondly, S.
_Hierome_ sometime calleth fascination Magical illusions, and sometime
that which doth hurt Children, by the burning of some eyes; and then
comes in with a may be that the Devils are subservient to this sin. So
that he is not certain in his opinion, nor truly knows what fascination
is, but according to vulgar opinion, or blind conjectures. 3. And all
that the Angelical Doctor saith, doth but amount to the delusion of the
Senses, by false imaginations, so that here is no proof either of the
Devil, or his instruments, to cause any real fascination.

[Sidenote: _Vid. Guttier. passim._]

[Sidenote: _Galen. de Incantat._]

3. Those that hold that _Paul_ did allude unto natural, or diabolick
fascination, do but mean magical illusions, whereby the senses are
abused and deceived, to take things to be that which really they are
not, and so are but cheating Incantations and delusory Juglings, for as
_Galen_ (if that piece be truly his) saith: _Incantationes verba sunt
decipientia rationales animas secundum spei inceptionem, aut secundum
timoris incisionem_. So that though S. _Paul_ had taken the metaphor
from that which was commonly accounted fascination, there is no
necessity, that therefore the metaphor must in all points be true: it is
sufficient that the common opinion was so, from whose usage of such
terms the Apostle useth the word, to fascinate, or inchant. And of this
opinion was S. _Hierome_ himself who saith thus much: _Dignè Paulum, qui
etsi imperitus est sermone non tamen & scientia, debemus exponere non
quod scierit esse fascinum, qui vulgò putatur nocere, sed usus sermone
sit trivii, & ut in cætero, ita & in hoc quoq; loco verbum quotidianæ
sermocinationis assumpserit_. So that from hence it is most evident,
that the using of the word fascination by the Apostle, doth not inferr
the being of the thing, but only the opinion of the vulgar, that
believed things that were not. And of the same judgment is _Thomas
Aquinas_ in these words: _Propriè dicit Apostolus, quis vos fascinavit?
quasi dicat, vos estis sicut homo ludificatus qui res manifestas aliter
accipit quàm sint in rei veritate_. Therefore we shall conclude this
point with the sentiment of S. _Hierome_: _Nunc illud in causa est, quod
ex opinione vulgi sumptum putamus exemplum, ut quomodo tenera ætas
noceri dicitur fascino, sic etiam Galatæ in Christi fide nuper nati, &
nutriti lacte, & solido cibo velut quodam fascinante sunt nociti_.

[Sidenote: _Vid. Valles. de sacr. Philosoph._]

[Sidenote: _Galen_ _l._ 8. _de compos. medic._]

4. But howsoever fascination might be understood, yet it is plain, that
except the _Effluvia_ or steams of Bodies that had contagious diseases,
entring into other sound Bodies, and thereby infecting them with their
noysome vapours, or Atomes, there is nothing, but what was vain belief
and credulous superstition, as the learned _Vallesius_ tells us in these
words, thus rendered in English: “But if this be the way or reason of
fascination, any one may easily understand, that fascination is a
certain superstitious fear, arising from foolish credulity, of which
sort are many other things in the life of Man, as for argument, that
this opinion is more approved of by Women than by Men, and far more of
the unlearned than of the learned. Although (he saith) I also see that
there are those amongst the learned that are rather lovers of subtilty
than verity, who take care to defend those things that the vulgar do
admire. By which they would be accounted judicious magical Juglers, and
Men skilful of secrets.” And therefore he thus concludeth: “Therefore
the name of fascination is ancient, and according to the ancient
signification, it doth not signifie any natural disease, but a vain
superstition, arising from vulgar opinion, and therefore neither
_Hippocrates_, nor _Galen_, nor any of the ancient Physicians, that I
know of do mention fascination, neither amongst the differences nor
causes of Diseases. From whence again is taken no small argument of its
vanity.” Therefore we shall conclude this point with that remarkable
saying of _Galen_. “_Falsæ etenim opiniones animas hominum
præoccupantes, non solum surdos, sed & cæcos faciunt, ita ut videre
nequeant, quæ aliis conspicua apparent._”

5. The Angelical Doctor with the consent of the most part of all the
learned do affirm that the Devil by his own power cannot change
corporeal matter, unless he apply proportionate actives to fit passives,
to produce those effects he intendeth; As for instance, he can cause
burning, because there is a combustive agent in nature; but if that were
awanting, or if there were no combustible matter, how should he cause
any ignition? But if he be supposed to work diabolical fascination, for
which there is no agent in nature, it being but an imaginary thing in
the heads of the deluded vulgar; then it will necessarily follow, that
he can work no fascination at all, and so the whole opinion of the
Witchmongers falls to the ground. For it is manifest that there is
contagion, by the infected _Effluvia_ or steams issuing from a diseased
Body to another by which it may be contaminated, but otherwise there is
no natural fascination, nor any agent in nature to produce that effect,
and therefore there can be no Diabolical fascination at all.




                               CHAP. IX.

  _Of Divine permission, providence and prescience._


There is no one thing that hath more promoted this false and wicked
Tenent of a kind of omnipotency in Devils, and the exorbitant power
ascribed to Witches, than the misunderstanding of the true and right
Doctrine of Divine Providence, and the admitting of a bare permission in
God as different and distinct from his providence. From whence it cometh
to pass that not only the vulgar, but such as tread in the steps of
_Arminius_, do hold a meer bare permission, and that God sits as a quiet
beholder by his Prescience from the event of things to see what will be
effected by Devils and wicked Men, who in the mean time run and rove
about, acting what, when and how they please, and that God hath neither
hook in their nostrils, nor bridle in their mouths, neither keeps them
in any restraint, order or government, and so we must needs have a mad
rule in this World, during this permission and naked inspection.

But that we may proceed in such order, as may be clear and intelligible
to the Readers, we shall here propose the state of the matter that we
undertake to confute, which is this: That there is not in God a nude,
passive permission, separate from the positive and active decree, order
and will of his Divine Providence and Government, but that he doth rule
all things according to the power and determination of his own positive
and actual will. And this we shall prosecute in this following order and
particulars.

Those that deny that there is in God a passive permission separate from
his decretive and actual will in his providence are accused by others,
thereby to infer the absurdity, that God is the author or efficient
cause of sin; which pretended absurdity, in truth and reason cannot be
any, because it is a simple and absolute impossibility, that God should
be the author of sin as these arguments do sufficiently testifie.

[Sidenote: _Argum. 1._]

[Sidenote: James 1. 13.]

[Sidenote: Psal. 5. 4.]

[Sidenote: Deut. 32. 3.]

1. That of necessity must be false, which the Scriptures do declare to
be so, in open and plain terms. But that God should be the author of sin
or evil, the Scriptures do deny in open and plain terms, as where the
Text saith: _God cannot be tempted with evil_: where both the act, and
the possibility of it is absolutely denied. Again: _For thou art not a
God that hast pleasure in wickedness, neither shall evil dwell with
thee_. Therefore it is false that God is, or can be the author of sin;
and so by consequence the supposed absurdity is a meer impossibility;
and an absurdity urged that is impossible, is most of all absurd.

[Sidenote: _Argum. 2._]

2. He is _ens summè perfectum, & quicquid est in Deo, est Deus_; but sin
howsoever understood, or accepted, is an imperfection, defect and an
aberration from a just and perfect rule, and therefore it is simply
impossible that God can be the cause of any thing that is imperfect,
sinful or evil, if sin be considered as _malum culpæ_.

[Sidenote: _Argum. 3._]

[Sidenote: Rom. 4. 15.]

3. God is not under any binding law given to him by some other, for then
he should cease to be supream, independent and omnipotent: Now to whom
there is no law given to observe, there can be no transgression, for the
Apostle saith, _where there is no law, there is no transgression_; and
therefore it is simply impossible that God should be the author, or
causer of sin, or evil, because there is no law that he can transgress
against.

[Sidenote: _Argum. 4._]

[Sidenote: _De Civitat. Dei_, _l._ 2. _c._ 7.]

4. God prohibiteth and hateth sin, as the Scriptures do every where
testifie, but God is the cause of nothing but that which he loveth, and
therefore cannot be the cause of the evil of sin. And to speak properly
sin hath no efficient cause, but a deficient, such as is the will of
faln Angels, and wicked Men, whose irregularity of will, from the
command of God, is all the cause that sin and evil hath or can have. An
efficient cause is only of those things that are good, because every
efficient cause doth by working put something in being: But privations
(of which sort are sins) do put nothing in being, but do truly note the
absence of beings. Therefore did S. _Augustine_ say well: _Mali causa
efficiens nulla est, sed tantùm deficiens_.

[Sidenote: _Argum. 5._]

[Sidenote: Gen. 1. 3.]

[Sidenote: John 8. 44.]

[Sidenote: 1 John 3. 8.]

5. That which properly hath an efficient cause, hath also an end
properly so called: But sin hath not an end properly so called, because
the end is being, and therefore good, and the perfection of the thing.
But the Scripture doth declare that _all things that God created were
exceeding good_; and that the cause of sin was Man, and the Devil; for
the text saith, that _the Devil was a murderer from the beginning, and
abode not in the truth_: And again, _He that committeth sin, is of the
Devil, for the Devil sinneth from the beginning_. Therefore from hence
it is clear, that God neither is nor can be the author or causer of sin.

[Sidenote: _Argum. 6._]

[Sidenote: _Vid. Schar. de miser. hom. stat. sub peccato_, _c._ 3.]

[Sidenote: _Fulgent._ _lib._ 1. _ad Monim_]

6. That which God is the author of, doth not make Man worse. but sin
doth make Man worse, therefore God is not the author of it. And all sin
is perpetrated, because thereby it receeded from the order that
respecteth God, as the ultimate end of all things; but God doth incline
all things unto himself, as to the ultimate end, neither doth he turn
them from himself, because he is _summum bonum_. And further as
_Fulgentius_ saith: _Deus non est ejus rei autor, cujus est ultor. At
Deus est peccati ultor, ergo non autor._ And therefore we conclude, that
this is a vain pretence of an absurdity, because it is impossible that
God should be the author or causer of sin.

[Sidenote: Job 13. 7.]

This plausible pretence to seem to be zealous, not to make God the
author of sin, we commend as allowable; but it is but like the zeal of
the Scribes and Pharisees, which was without knowledge, because they
pretend that for an absurdity, that is a simple impossibility. And they
ought to remember the argument of _Job_, which is this: _will ye speak
wickedly for God? and talk deceitfully for him?_ For as we ought not to
suppose, or imply him to be the author of sin; so we ought not to rob
him of his Glory, by detracting from his power and providence, nor in
ascribing that unto Creatures, that is only due unto the Creator; as
those do that hold a nude passive permission in him separate from his
will and decree in his providence. Neither doth the denying of this any
way imply that he is the author of sin, for a providential permission we
allow as the act of his will and decree, as we shall shew hereafter.

Now concerning permission in God, being a suspension of his efficiency
in regard of some acts permitted to the creatures, and that for just and
good ends, the definition of it and its affections or properties are so
darkly handled even by those that make most ado about it, that it would
serve rather to divert Men from the right way than to guide them in it,
or unto it. Therefore here we shall only note these three things, and
pursue it more fully hereafter. 1. There must be the person or power
permitting that hath ability, right and authority so to do. 2. There
must be the person or power permitted that hath ability to perform the
thing permitted, otherwise it would be in vain, and to no purpose. 3.
There must be the thing or action that is permitted to be done, or
brought to pass, by the person permitted to act, and that must not be
impossible.

1. Before the Creation it is meerly improper to attribute permission
unto God, because there was no person, nor power besides himself that
could act any thing, and therefore could not be permitted, and so the
correlative being awanting, both the relative and the relation betwixt
them must necessarily fall to the ground, as having no existence; and so
it is impossible that permission should be in God when there was no
Creature to be permitted, and so could not be attributed unto him before
the Creation.

[Sidenote: Heb. 1. 3.]

[Sidenote: Job 34. 14, 15.]

[Sidenote: _Vid. Chrysost. in Loc._]

[Sidenote: Psal. 104. 19.]

[Sidenote: Verse 9.]

[Sidenote: Psal. 107. 25.]

[Sidenote: Job 38. 11.]

[Sidenote: Jerem. 5. 22.]

[Sidenote: _De  Caus. Dei_, _l._ 1. _c._ 2. _p._ 165.]

[Sidenote: Isai. 38. 8.]

[Sidenote: Exod. 14. 21, 22, 23.]

[Sidenote: _Id._ _v._ 17.]

[Sidenote: Jonah 1. 4.]

[Sidenote: _Id._ 2. 10.]

[Sidenote: Psal. 119. 91.]

[Sidenote: _Greg._ 16. _mor._ 4.]

[Sidenote: _Thom. de Christ. Religion._ 133.]

[Sidenote: _De Caus. Dei_, _p._ 171.]

2. It is as improper to attribute permission unto God in respect of the
Physical agency of second causes, because he not only worketh all in
all, and by his Divine concourse and conservative power _sustaineth all
things by the word of his power_, and _Job_ tells us: _If he gather unto
himself his spirit and breath, all flesh shall perish together, and man
shall turn again into dust_. Upon which place of the _Hebrews_ S.
_Chrysostome_ saith thus: _Feratq; inquit omnia, hoc est, gubernet
omnia. Siquidem cadentia, & ad nihilum tendentia continet. Non enim
minus est continere mundum quàm fecisse: Sed si oportet aliquid quod
admireris dicere, adhuc amplius est. Nam in faciendo quidem, ex nullis
extantibus rerum essentiæ productæ sunt: in continendo verò, ea quæ
facta sunt, ne ad nihilum redeant continentur. Hæc ergo dum reguntur, &
ad invicem sibi repugnantia coaptantur, magnum & valdè mirabile,
plurimæq; virtutis judicium declaratur_: But also because he hath set
all natural things their bounds, and ordered, decreed and determined
their ends in acting. Now what he hath appointed, ordered and decreed to
be the agency of every creature, and determinated its end in acting,
cannot properly be called permission, but his will, ordination and
providence. As if one should say he suffereth and permitteth the Sun and
Moon to run their course, it is an improper expression and injurious to
his wisdom and power in his providential government of the creatures,
seeing that it is a certain truth, _Deus operatur in omni operante_: And
_he hath appointed the Moon for seasons, and the sun knoweth his going
down_. And it is absurd to say he suffereth the Sea to Ebb and Flow,
when he hath _set it a bound that it cannot pass over. For he
commandeth, and raiseth the stormy wind, which lifteth up the waves
thereof. And said, hitherto shalt thou come and no further: And here
shall thy proud waves be staid._ And again, _Will ye not tremble at my
presence saith the Lord, which have placed the sand for the bound of the
sea, by a perpetual decree that it cannot pass it, and though the waves
thereof toss themselves, yet can they not prevail; though they roar, yet
can they not pass over it_. And therefore we may conclude that the whole
Creation in respect of Physical agency is ruled according to those
orders, and not by a fortuitous chance, or a bare passive permission. 1.
For first all creatures have their Physical agency, and the affections
and properties thereof ordained by God in the Creation, and according to
this they constantly act, except they be turned, altered, or suspended
by the Creator himself, and he doth immediately act in them all, and
they cannot properly be said to be permitted. 2. They are upholden,
sustained and conserved in their several conditions, by the word of his
mighty power, his continual concourse and divine emanation, which if it
should but cease one minute, the whole Creation would fall into that
nothing, from whence his Eternal and Omnipotent _Fiat_ did raise and
call them forth, so that we dare affirm with profound _Bradwardine_,
_Quod necesse est Deum servare quamlibet Creaturam immediatiùs quacunq;
causa creata_. 3. When he pleaseth he doth suspend the effects and
agency of natural causes, as in making the Sun stand still in the
victory of _Joshua_, and of the three Children in the fiery Furnace.
Sometimes he causeth them to act contrary to their innate powers and
qualities, as in _making the shaddow go ten degrees back in Ahaz
sun-dial_: and in causing _the waters of the red sea_, contrary to their
natures, which are to tend downwards, _to be divided, and to go
backward, and to be as a wall on the right hand, and on the left, until
Moses, and the children of Israel were passed through._ And by many
other wayes and means doth he alter and change the course of natural
agents, to serve his will and good pleasure in his mercy, or in his
justice, and yet here is no bare or passive permission. 4. Besides these
he ordereth all the particular acts of natural agents, to be subservient
unto his will: So when _Jonah_ fled to _Tarshish_, _the Lord sent forth
a great wind into the sea, and raised a mighty tempest to overtake
Jonah_; and when he was cast into the Sea, _the Lord prepared a great
fish to swallow him up, and also the Lord spake unto the fish, and it
vomited up Jonah upon the dry land_. Now the wind was not carried nor
the storm raised, by a permissive power, but by the will and order of
the Lord Jehovah, who sent them, and directed them either by his
immediate power, or by the ministry of his Angels; and though they
wrought according to their natural agency, yet the special ordering as
to the particular act was not by permission, but by the will and
appointment of his providence. Neither did the great fish come by chance
or permission, but God in his merciful providence had prepared him for
the preservation of _Jonah_, and caused him to be vomited on the dry
land; so that all creatures do not only continue according to his
ordinances, but also all elementary, and irrational creatures do praise
the Lord by fulfilling his word, will and providence. And lest we be
either censured to wrest the Scriptures, or to be single in this
opinion, take the judgment of some few others. S. _Gregory_ (as he is
quoted by learned _Bradwardine_) tells us thus much: _Quis de Deo ista
vel desipiens suspicetur, qui nimirùm dum sit semper omnipotens, sic
intendit omnibus, ut assit singulis; sic adest singulis, ut simul
omnibus nunquam desit; sic itaq; exteriora circundat, ut interiora
impleat; sic interiora implet, ut exteriora circundet; sic summa regit,
ut ima non deserat; sic imis præsens est, ut à superioribus non
recedat_. And _Thomas Aquinas_ their great Schoolman (as the same author
cites him) saith: _Quòd Deus immediatè ordinat omnes effectus per
seipsum, licet per causas medias exequatur, sed in ipsâ executione
quodammodò immediatè se habet ad omnes effectus, in quantum omnes causæ
mediæ agunt in virtute causæ primæ, ut quodammodo ipse in omnibus agere
videatur, & omnia opera secundarum causarum ei possunt attribui, sicut
artifici attribuitur opus instrumenti_. Therefore we will conclude this
with that of S. _Augustine_: _Proculdubio nullus est locùs ab ejus
præsentia absens; super omnem creaturam quippè præsidet regendo, subtus
est omnia sustinendo, non pondere laboris, sed infatigabili virtute,
quoniam nulla creatura ab eo condita per se subsistere valet, nisi ab
illo sustentetur, qui eam creavit. Extra omnia est, sed non exclusus,
intra omnia, sed non conclusus._ And these places need no fiction of an
Hebraism to expound them, nor no device of a verb of an active
termination, and a permissive signification to evade the pressure of
this truth. And therefore in respect of Physical agency we are bold with
_Bradwardine_ to assert these three Corollaries.

  1. _Quod nulla res potest aliquid facere, sine Deo._

  2. _Quod nulla res potest aliquid facere, nisi Deus per se & immediate
       facit illud idem._

  3. _Quod nulla res potest facere aliquid, nisi Deus faciat illud idem
       immediatiùs quolibet alio faciente._

[Sidenote: Amos 3. 6.]

4. So that however permission may be understood, it must properly relate
to intellectual and rational creatures, and that only and especially in
respect of those actions which we call moral, that is, in regard of sin,
evil or _malum culpæ_; for whatsoever is _malum pœnæ_, God is the
author, causer and inflicter of, according to the Text: _Shall there be
evil in a City, and the Lord hath not done it?_ To understand aright the
nature of permission, we are to consider the affections, properties and
adjuncts of it, both in regard of the person permitting, the creature
permitted to act, and the thing permitted to be done, with all the
circumstances about them, and these we shall take from their Ring-leader
and great Champion _Arminius_ himself in these points.

[Sidenote: _Vid. Twisse Vindic. grat. de permiss._ _p._ 341.]

5. And first in respect of the person permitting (he saith) it is
necessary that he know, what, to whom, and the ability of performance,
that is to be granted, or used, by the person permitted, and that the
person permitting have power to permit and to impede, and also that he
have the right and authority of permitting. 2. In the person permitted,
it is necessarily requisite, that he have sufficient power to effect and
perform the thing permitted, if not hindered; for otherwise it would be
nonsense to say, that a person is permitted to do an act that he hath no
power to perform. 3. If the person permitted have sufficiency of power
to perform the act permitted, yet there is also required a propension
and disposition in the person permitted, to perform the thing permitted,
otherwise the permission as to that act would be without a certain end,
and so would be _in vagum_, inconstant and not to be performed, and
therefore he concludeth thus: _Imò nec rectè dici potest quod alicui
actus permittatur, qui actus illos præstandi affectu nullo tenetur_.

[Sidenote: _De permiss._ _p._ 342.]

[Sidenote: Eccles. 7. 29.]

6. We shall omit the exceptions that the learned and subtile Dr.
_Twisse_ hath made against diverse particulars in these passages, and
shall only fix upon one that is manifestly false (if he mean of
permission in general which he confesseth.) For in the Angels and _Adam_
before their falling and committing of sin, there was not any propension
or disposition to sin, and therefore to this we shall give the most
acute answer of Dr. _Twisse_ in these words: _Nam licèt insit homini
propensio ad peccandum (scilicet post lapsum) per modum dispositionis,
quæ præcedanea sit permissioni actus peccaminosi; At in Adamo (ante
lapsum) nulla inerat hujusmodi dispositio, aut ad peccandum propensio,
ante peccatum ejus primum. Sed neq; in Angelis, qui à statu suo
ceciderunt. Secundo, ut ut dispositio, sive habitus insit qui inclinet
ad agendum, non est ex natura dispositionis sive habitus cujuscunq; ut
faciat hominem propendere ad actum aliquem particularem, cujus vel
solius ratione dicitur permissio._ And though it be granted that God did
create the Angels, and _Adam in statu labili_, wherein they had a
sufficiency of power or grace not to have sinned, or faln, and though
that power or grace was not withdrawn from them, and that there was no
coaction upon their wills to inforce them to sin; for if it had been so,
their falls would have been no sin: so neither did God supply them with
more assisting grace to have upholden them, for then their estate had
not been labile, nor they in a possibility to sin. But it is manifest
that they in their Creation were set in _æquilibrio_, and had equal
power of freedom of will either to sin or not to sin, and so had no
propension or disposition at all to commit that sin, to which they were
left by a free permission: and so propension and disposition to the act
permitted (if permission be understood generally) had no place in the
Angels nor _Adam_ before their first sinning, according to the Text,
_God made man upright_, that is like a straight or right line that
falling perpendicularly upon another right line, doth incline to neither
end of the line upon which it falls, so _Adam_ was made upright without
any propension or inclination to sin at all. And if this propension and
disposition be understood, and applied to Angels in their condition
after their fall, then it is true they have not only an inclination but
a most strong will and desire to commit more evil and mischief than God
in his goodness permits them to perform, for _the Devil goeth about like
a roaring Lion seeking whom he may devour_, and it was Satan that not
only had a disposition, but _desired to sift Peter as wheat_. And it is
manifest that wicked Men have a strong will and desire to commit
mischief; but that God hath an hook in their Nostrils, and a Bridle in
their Jawes wherewith he curbs and restrains them, that they cannot act
out all the mischief that they intend, as is manifest in the example of
_Sennacherib_ and many others.

[Sidenote: Twisse _de Permiss. ut supra_.]

[Sidenote: _Fran. Jun. de peccat. prim. Adam._ _p._ 111, 114.]

[Sidenote: _August. Enchir._ 75, 76.]

7. Permission must be referred and reduced to the will of God, for
nolition is an act of his will as well as volition: and to speak
properly and truly, permission is but an act of the Divine Will not to
impede such or such particular actions of the creatures; and therefore
the same things will follow from his volition or his will _non
impediendi_, as from his volition to the acts of a free agent, seeing
neither do put coaction upon the will of the Creature that is to act.
And that permission is an act of the Divine will, and to be reduced unto
it _Arminius_ confesseth in these words: _Permissionem ad genus actionis
pertinere ex ipsa vocis flexione est notum, sive per se sive reductive,
ut in Scholis loquuntur. Cessatio enim ab actu, ad actum quoq; est
reducenda: causam autem proximam & immediatam habet voluntatem, non
scientiam, non potentiam, non potestatem, licet & ista in permittente
requirantur._ And when he defineth permission, he saith: _Permissio Dei,
est actus voluntatis Divinæ_; than which nothing can be more clear. And
not much different from this is the definition of permission, that is
given by learned _Junius_ thus: _Est autem permissio actus voluntatis,
quo is penes quem est alienas actiones inhibere, eas non inhibet, sed
agentis voluntati permittit earum modum_. And again he saith: _Apud Deum
verò Opt. Max. nulla est omnino permissio, nisi voluntaria: quandoquidem
omnis divina permissio à principio interno est, id est, à voluntate
ipsius, & movetur ad finem quem voluntas præfinivit ejus_. But we will
conclude this with that of S. _Augustin_ thus Englished: “Not any thing
cometh to pass, unless the Omnipotent will have it to be done, either
that it may be done by his suffering, or by his Volition. Neither is it
to be doubted that God doth well, even by suffering those things to be
done, that are done evilly; For he doth not permit but by a just
judgment, and verily every thing is good that is just. Although
therefore those things that are evil, in as much as they are evil, they
are not good; notwithstanding, as they are not only good, but also as
they are evil, it is good. For unless this were good that there should
be evils, they would by no means be permitted of the omnipotent good, to
whom without all doubt it is always as easy to do that which he would,
as it is easy not to suffer that which he would not have to be.” By all
which it is plain that his permission is the act of his Divine Will, and
if he would not have it done he would not permit it, and so the same
consequences will follow from Nolition, that follow from Volition, in
respect as they are both acts of the Divine Will.

[Sidenote: _Twisse ut supra._ 346.]

[Sidenote: Prov. 16. 4.]

8. It is a certain truth that all moral actions are performed by a
physical power in respect of the sustentation of the will in its natural
being while it acteth, and that the creature is conserved even in the
act as it is natural, though there be obliquity in the will of the
creature acting in reference to the law given, or made known unto it.
And this _Arminius_ acknowledgeth in these words: _Necesse itaq; est, ut
cum Deus potentiæ creaturæ actum aliquem permittit, creatura illa
conservetur, ut sit, & vivat, potentia ejusdem permaneat, idonea ad
actum producendum, nulla major vel æqualis potentia opponatur, objectum
deniq; offeratur, & potentia permittatur_. From whence therefore to
instance in the first sin of the Angels and _Adam_, besides the equal
power and liberty of will that they had to sin or not to sin, it is
manifest that God willed and determined not to withdraw his conservative
power from them, but that they might be and live in the very act of
their sinning. Neither did he withdraw that power they had, nor opposed
a greater, or equal power to impede them, much less did he create or
infuse any evil into their natures, nor put upon them any coaction of
will, to inforce them to sin, but solely left them to the power and
liberty of their own free wills. And though by his prescience he
certainly knew that they would sin and fall, yet he determined in his
purpose not to hinder them, but by his providential decree did set down
how to guide and order that fall and defection the most advantagiously
for his glory both in his Mercy and Justice. So that even in this there
was no bare passive permission, separate and distinct from his will and
decree in his providence, but only permission to the moral act of their
wills, which by his wisdom, decree and providence, he ordered for his
own glory, according to the Text: _The Lord hath made_ (or wrought) _all
things for himself, yea, even the wicked for the day of evil_. The
Hebrew word _hath wrought_, doth properly signifie, to work by
polishing, trimming, or framing and fitting, so that the wicked (who
have made themselves so by the acts of their own wills) God by his
decree and providence doth polish, fit and order for the setting forth
of his own glory in framing the wicked for the day of evil, the evil of
punishment and judgment.

9. Further it is necessary that the creature acting a moral act
(especially in this case of the Angels and _Adam_ before their fall)
have the liberty and freedom of will, and that the will at the instant
of the act, be not restrained nor under a coactive power, for otherwise
_malum culpæ_ or sin would cease to be evil, and so there could be no
sin at all. And thus far, and in this peculiar respect only, the Angels
and _Adam_ before their acting of sin, and in the very instant of the
act it self, were permitted, that is, God willed and determined not to
impede them, but for the ordering of that sin and fall, the permission
was conjoined with his will and providence, and not separate from it, or
a nude permission.

[Sidenote: Rom. 7. 8, 11.]

10. That _malum culpæ_, or sin doth arise by the occasion of a law; for
where no law is, there can be no sin, and therefore the Apostle saith:
_But sin taking occasion by the Commandment, wrought in me all manner of
concupiscence_. So that sin considered as it is sin, is an Aberration or
Deviation of the Will of the creature from the revealed law of the
Creator, and hath simply and absolutely no other causality, but only the
deficiency and ἀταξία of the Creature to produce it, especially in these
cases of the Angels and _Adam_ in their first acts of sin.

[Sidenote: Psal. 73. 18.]

[Sidenote: Psal. 37. 10.]

[Sidenote: Psal. 75. 6, 7.]

11. Now we will come to the application of this unto wicked Men as they
are under original and actual sins, and that in these few examples. 1.
It is not by a bare permissive power, but by his will and order in his
providence, for he _setteth up the wicked in slippery places_, and _yet
a little while and the wicked shall not be: yea, thou shalt diligently
consider his place, and it shall not be_. So _Cain_ was suffered to slay
his Brother _Abel_, but by and by he was sent from the presence of the
Lord into the land of _Nod_: So he set up _Saul_ to be _King_ over
_Israel_, and soon after rejected him, and also destroyed him: these
were by providence, not only bare permission. 2. _For promotion cometh
neither from the East nor the West, nor from the South: But God is the
judge, he pulleth down one, and setteth up another._ So wicked _Haman_
was set up to be the highest in the Kingdom next _Ahasuerus_, and got a
decree to have all the Jewes put to death, and had set up a pair of
Gallows to hang _Mordecai_ upon, and yet see the providence of God, who
quickly brought him to be hanged upon them himself: and this will be
further made out where we speak of providence.

[Sidenote: _Resp. Fludan. ad Lanov._ _p._ 18.]

12. Though those that ascribe so large a power unto Devils and Witches,
do take it for granted that they are only under a bare passive
permission, and that the faln Angels do act, what, when, where and how
they list, yet is it a meer falsity, for they are under the rule of Gods
Divine Will, decree and providence, and do act nothing, but as and so
far as they are licensed, ordered and limited by his will and
providence, and are under a punctual restraint, nay kept in the chains
of everlasting darkness unto the judgment of the great day, as we shall
prove at full in that Chapter where we handle the knowledge and power of
faln Angels. And therefore here we shall only say this, that if Devils
could do as much mischief as they would, and were under no restraint or
chains, then none of the godly would be left alive. But it is manifest
that Devils do act nothing (excepting the obliquity and evil of their
own wills) but meerly as instruments of the Divine Will and Providence,
for as the Christian Philosopher saith: _Illa est impietas; nimirum ea
falso attribuere creaturis, quæ radicaliter Deo soli sunt propria, &
inter cætera, actum aliquem peculiarem in diabolo esse existimare, qui
non est originaliter à Deo, & consequenter immediatè, cum essentialis
Dei actus sit per se sine divisione in omni re_.

[Sidenote: _Greg. in Dialog._]

[Sidenote: Isai. 42. 9.]

[Sidenote: Acts 15. 18.]

[Sidenote: _August. de. Trinit._ _l._ 15. _c._ 7.]

[Sidenote: Ephes. 1. 11.]

[Sidenote: Psal. 115. 3.]

[Sidenote: Psal. 33. 13, 14, 15.]

[Sidenote: _Vid. Rivet. de Provid. Disput._ 1.]

[Sidenote: _August. de lib. arbitr._ _l._ 3.]

Concerning Divine prescience, which is as S. _Gregory_ saith,
_Præscientia est unamquamq; rem antequam veniat, videre, & id quod
futurum est priusquam præsens sit prævidere_, we may only note this,
That it is certain and infallible, as saith the Lord by the Prophet:
_Behold the former things are come to paß, and new things do I declare,
before they spring forth I tell you of them_: Also, _known unto God are
all his works from the foundation of the World_. “So that his prescience
is that infallible vision, by which he comprehendeth all what he knows
by one eternal, immutable and ineffable vision.” But this prescience in
God doth not flow from the things that are to come to pass, but from his
decree, by which all future things are determined, who doth _all things
according to the counsel of his own will_, for _God is in heaven, he
hath done whatsoever he pleased_. But this prescience is not to be
considered only by it self, as a bare vision, or inspection, but as it
is coupled and joined with his providence, _For the Lord looketh from
heaven, he beholdeth all the sons of men. From the place of his
habitation he looketh upon all the inhabitants of the earth. Forming_
(or framing) likewise _their hearts, and considering all their works_.
And this prescience considered solely by it self, is not the cause of
the things that come to pass, for as the Father saith well: _Sicut tu
memoria tuâ non cogis facta esse quæ præterierunt, sic Deus præscientia
suâ non cogit facienda quæ sunt futura_. So that we conclude that God by
a naked prescience doth not only behold infallibly the things that are
to come, and so is only a spectator of what Devils and wicked Men will
do, but also that he doth order, rule and predesign all their works and
actions.

[Sidenote: _Andr. Rivet. disputat. Thes._ 1. _p._ 4.]

[Sidenote: _De provid. Trac._ _p._ 9.]

[Sidenote: _Isagog. Christ._ _c._ 32. _p._ 52.]

1. As touching Gods Government and Administration of the World by his
Divine providence, we shall in the first place lay down some of the
definitions of it from the most sound and learned Divines of the
Reformed Churches, and that in English, after this order. The acute and
learned _Rivet_ describes it thus: “Providence is an ineffable force and
virtue of the Divine Sapience and Potency, by which God doth conserve
and govern to his own Glory all his Works according to his eternal, most
wise, and most free decree, and directing every thing in time unto its
end.” _Johannes de Spina_ defines it thus: “Providence is the prescience
and counsel of God eternal, most free, immutable, most just, most wise;
most good, whereby God worketh and determineth all good things in all,
but doth only permit evil things, and doth dispose and direct all things
to his own Glory and the Salvation of his elect.” And much to the same
purpose doth _Lambertus Danæus_ speak in these words: “Providence is a
most free and most powerful action of God, by which he not only stirreth
up and governeth universals, but also singulars, in every one of their
single actions. And (he saith) it is called a most free and most
powerful act, because it can neither be hindered nor overcome by any
law.” And to these for substance do agree _Calvin_, _Musculus_, _Beza_,
_Zanchius_, and the rest of all Orthodox Divines.

[Sidenote: _Exeges. Loc._ 6. _p._ 143, 144. _&c._]

2. But we shall chiefly insist on that definition that is given by
learned _Piscator_ in these words: “The providence of God is his
eternal, most wise, most just and immutable counsel or decree, whereby
he doth most freely govern all things by him created to the glory of
himself, and the Salvation of his elect.” To which he giveth this
explication: “That it doth consist of a Genus and three differences. The
Genus is the word _Decretum_ which is illustrated by four adjuncts;
Eternity, Sapience, Justice and Immutability. The first difference is
taken from the objects; which are all created things. The second from
the ends, which are two, the Glory of God, and the Salvation of the
elect. The third from the effect, which is the government of things
created, which Gubernation is illustrated by the adjunct which is
liberty.”

[Sidenote: Acts 2. 23.]

[Sidenote: Acts 4. 27, 28.]

[Sidenote: Heb. 1. 3.]

[Sidenote: Matth. 10. 29, 30, 31.]

[Sidenote: Deut. 19. 4, 5.]

[Sidenote: Gen. 45. 5.]

[Sidenote: Prov. 16. 33.]

[Sidenote: Prov. 16. 4.]

[Sidenote: Rom. 9. 22, 23.]

[Sidenote: Rom. 8. 28, 30.]

[Sidenote: Psal. 115. 3.]

[Sidenote: Rom. 9. 15, 18.]

[Sidenote: Job 34. 13.]

3. The parts of this definition are thus proved. 1. That the providence
of God is his counsel and decree, appeareth most plainly from these
Scriptures: _Peter_ in his Sermon to the Jews upon the day of Pentecost
saith: _Him_ (that was Jesus) _being delivered by the determinate
counsel and foreknowledge of God_ (τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει Θεοῦ)
_ye have taken, and by wicked hand have crucified and slain_. And again
the Church at _Jerusalem_ in their prayers say thus: _Of a truth against
thy holy Child Jesus whom thou hast anointed, both Herod, and Pontius
Pilate, with the Gentiles, and people of Israel were gathered together,
For to do whatsoever thy hand and thy counsel determined_ (ἡ χείρ σου
καὶ ἡ βουλή σου προώρισε γενέσθα) _before to be done_. 2. That all
things created (nay also those things which do seem to happen
fortuitously, or to be by permission, as sinful actions) are governed
and ordered by the providence of God, as these Scriptures will
sufficiently demonstrate. _Christ Jesus the son of God, doth uphold_ (or
sustain) _all things by the word of his power_. And doth not our Saviour
tell us: _Are not two sparrows sold for a farthing, and one of them
shall not fall on the ground without your father? But the very hairs of
your heads are all numbred. Fear ye not therefore, ye are of more value
than many sparrows._ That place concerning the Cities of refuge, and the
fleeing of the ignorant man-slayer thither is most remarkable, and is
this. _And this is the case of the slayer, which shall flee thither,
that he may live: whoso killeth his neighbour ignorantly, whom he hated
not in times past, as when a man goeth into the wood with his neighbour
to hew wood, and his hand fetcheth a stroak with the ax to cut down the
tree, and the head slipeth from the helve, and lighteth upon his
neighbour that he die, he shall flee unto one of those Cities, and
live._ And was not the action of _Josephs_ brethren, sin and sinful in
selling of him to the Ismaelites, and yet he acknowledgeth, _that God
sent him before them to preserve life_. So that God brought good forth
of evil, and doth order even the sins of the wicked to just and good
ends by his Divine Providence. Again: _The lot is cast into the lap, but
the whole disposing thereof is of the Lord_. So when the Men in the Ship
with _Jonah_ did cast lots, by the Lords disposing _the lot fell upon
Jonah_ who was justly guilty, and so by providence pointed out. 3. That
God doth govern all things to his own glory is manifest by these Texts:
_The Lord hath made all things for himself; yea even the wicked for the
day of evil_. And, _what if God, willing to show his wrath, and to make
his power known, endured with much long suffering the vessels of wrath
fitted to destruction: And that he might make known the riches of his
glory on the vessels of mercy, which he had afore prepared unto glory?_
And that he governeth all things for the Salvation of his elect, is
plain: _And we know that all things work together for good, to them that
love God, to them who are the called according to his purpose_. So that
if God be for the Elect, who can be against them? 4. That God doth
govern all things most freely is clear, because he is omnipotent and
supream, and there is no power that can either impede, or constrain him,
_For he hath done whatsoever he would, both in Heaven and Earth_. And
the Apostle saith; _I will have mercy upon whom I will have mercy.
Therefore hath he mercy on whom he will have mercy, and whom he will he
hardeneth._ For _who hath given him a charge over the earth? or who hath
disposed the whole world?_

[Sidenote: Gen. 37. 18, 19, 20, 26, 27.]

[Sidenote: _Id._ 45. 5. & 50. 20.]

[Sidenote: Prov. 21. 1.]

[Sidenote: Exod. 7. 3.]

[Sidenote: _Id._ 9. 16, 17.]

[Sidenote: Rom. 9. 17.]

[Sidenote: Psal. 105. 25.]

[Sidenote: Rom. 8. 14.]

[Sidenote: Matth. 4. 1.]

[Sidenote: Mark 1. 12.]

[Sidenote: Luke 4. 1.]

[Sidenote: Gen. 9. 27.]

[Sidenote: 2 Sam. 24. 1.]

[Sidenote: 1 Chron. 21. 1.]

[Sidenote: 1 Kings 22. 22.]

[Sidenote: Judges 9. 23, 56, 57.]

[Sidenote: Psal. 81. 11, 12.]

[Sidenote: Acts 14. 16.]

[Sidenote: Rom. 1. 24.]

[Sidenote: Gen. 20. 6.]

4. The several ways that God useth in governing the creatures in the
world whether good or bad, may be comprised in these four ways. 1. He
ruleth and ordereth them, by bending, inclining and turning of their
wills and intentions, to serve and fullfil his decree and pleasure. So
when the Brethren of _Joseph_ were fully resolved to murther him, God by
the means of _Reuben_ and _Judah_, so wrought upon their minds and
wills, that they were contented to sell him to the Ismaelites, that so
the determinate counsel of God might be fulfilled; for though they
intended it for evil, that he might never return to his Father, nor to
have his dream fulfilled that they might bow down before him, yet God
intended it for good, and so brought it to pass. And this he did not by
changing or taking away their natures, nor by putting a coactive power
upon their wills; but by inclining and bending them to his own purpose,
so that the act was the act of their own wills, but the moving of their
wills to spare his life was from the Lord: for as he that made the eye
must needs see, so he that made the will must needs have a power to
move, incline and turn it. And therefore the Father said well, _Certum
est, nos velle cum velimus, sed Deus facit, ut velimus bonum_. And it is
apparent that the hearts of all men are in the hands of the Lord, and he
turneth and inclineth them according to his will and purpose, as saith
_Solomon_, _The Kings heart is in the hand of the Lord, as the rivers of
water: he turneth it whithersoever he will_. Upon which the note of
_Tremellius_ and _Junius_ is this: _Est quidem animus omnium hominum
gubernaculum, quo velut naves in mediis aquis reguntur corpora &
actiones nostræ: tamen ne ipsorum quidem regum animus ex seipso
permovetur, impellitur, inhibeturque, sed Deus in singulorum animis,
veluti clavum tenet_. And concerning the wicked God saith: _I will
harden the heart of Pharaoh, and multiply my signes and wonders in the
land of Ægypt_. And again: And _indeed for this cause, have I raised_
(made thee stand, _feci ut existeres_, as _Beza_ notes) _thee up, for to
shew in thee my power, and that my name may be declared throughout all
the earth. And as yet exaltest thou thy self against my people, that
thou wilt not let them go?_ And further the Text saith: _He turned their
hearts, to hate his people, to deal subtilly with his servants_. 2. God
also ruleth and ordereth his creatures by leading, drawing, inciting and
moving their wills to his own ends and purposes, as sometimes to good,
as in his own people: _For as many as are led by the spirit of God, they
are the sons of God_. And so was our Saviour _led_, or driven (ἐκβάλλει,
ἤγετο, ἀνήχθη) _into the wilderness, to be tempted of the devil_. To
this agreeth the blessing and prophecie of _Noah_: _God shall perswade_,
or allure _Japhet_, _to dwell in the tents of Shem_. Sometimes God
inciteth the creatures to evil by the ministery of Satan, as is manifest
in these examples. For the Text saith, _And again the anger of the Lord
was kindled against Israel, and he moved David against them, to say, Go
number Israel and Judah_. And another place saith: _And Satan stood up
against Israel, and provoked David to number the people_. Whereby it is
plain that Satan was the instrument, as sent and ordered of God to move
_David_ to number the people, that thereby the King and people might be
punished, and the King thereby brought to a deeper sight of his sins,
repentance, and a closer trusting and adhering to his God. So when the
Lord intended to have _Ahab_ to go up to _Ramoth Gilead_ that he might
be slain, he sent forth an evil Angel, to be a lying spirit in all
_Ahabs_ Prophets, and said unto him, _Thou shalt perswade him, and
prevail also: Go forth and do so_. So that what God orders, Satan doth
but execute. So when God intended to punish and destroy _Abimelech_, and
the Men of _Shechem_, he sent an evil spirit between them to divide
them, and so accomplisht his will upon both parties, as saith the Text:
_Thus God rendred the wickedness of Abimelech which he did unto his
father, in slaying his seventy brethren. And all the evil of the men of
Shechem, did God render upon their heads: and upon them came the curse
of Jotham the son of Jerubbaal._ 3. God ruleth his creatures by
permission, or his will of not impeding them to act according to their
wills and power, as in these cases. For God speaking of his people of
_Israel_ saith: _But my people would not hearken unto my voice; and
Israel would none of me. So I gave them up unto their own hearts lusts,
and they walked in their own counsels._ Agreeable to which is that in
the _Acts_: _Who in times past suffered all nations to walk in their own
ways_: which is as _Beza_ notes: _Ex arbitrio suo vivere, nulla ipsis
præscripta ratione religionis_. And in this sense, and to this purpose
it is that _God gave_ (παρέδωκεν) _them up to uncleanness, through the
lusts of their own hearts_; because of that horrible Idolatry that
formerly they were guilty of. 4. God ruleth his creatures by his
providence, sometimes by repressing, prohibiting and impeding the
execution of their wicked wills, as is clear in the case of _Abimelech_
King of _Gerar_, who took _Sarah_ _Abrahams_ Wife intending to have had
carnal knowledge of her, but God plagued him and his Family, and said;
_For I also withheld thee from sinning against me; therefore I suffered
thee not to touch her_.

Now we shall come to consider how the faln Angels are under the rule and
restraint of this Divine and all-governing providence, wherein we shall
make it appear, that they act nothing in this elementary and sublunary
World, after any corporeal manner, but as they are ordered, licensed and
limited by the will and decree of the Almighty, and so do not wander and
rove at their own pleasures to act in corporeal things, what, when and
how they list, as the Witchmongers vainly suppose, and this we shall
clear in these particulars.

1. It cannot rationally be supposed that God is less wise, in ruling and
ordering the Prince of darkness, the Prince of Devils, and the head of
all Rebellion and Rebels, than he is in ruling his Subjects and
Servants, which are all wicked men; but all these he ruleth with a rod
of Iron, and breaketh them in sunder like a Potters vessel: And
therefore much more hath he a restraint upon, and a rule over the faln
Angels who kept not their first estates, and therefore are reserved in
chains in darkness until the judgment of the great day.

[Sidenote: Matth. 25. 41.]

[Sidenote: Luke 8. 31.]

2. As he is the Prince and Ring-leader of all Sin and Rebellion against
God, though he yet have not his final punishment, unto which he is
reserved for the judgment of the great day, and though he be not yet
thrust into the abysse or great depth, nor into that everlasting fire
that is prepared for him and his Angels; yet is he kept in chains and
darkness, and can act nothing but as he is licensed, ordered and limited
by the Almighty.

[Sidenote: _Thom. Aquin. Caten. aur. in Luc._ 8. _p._ 200.]

3. And though he compass the earth to and fro, and walk about _like a
roaring lion seeking whom he may devour_, yet is that but according to
the malice and purpose of his wicked will, for in punishing or
afflicting of the godly he must have licence from God first, or else he
can do nothing in this Elementary World, as is most manifest in the
affliction of _Job_, neither could he enter into the herd of Swine, but
by Christs leave and order, nor deceive _Ahabs_ Prophets but by order
from the Lord. And therefore an ancient Father said well: _Quod si super
porcos potestatem non habent, multò magis nullam habent Dæmones contra
homines factos ad imaginem Dei; oportet ergo Deum solum timere,
contemnere autem illos_.

Therefore we shall conclude this briefly here, having occasion to handle
it more fully hereafter, to wit, that the Witchmongers can have no
shelter for their opinion from the Doctrine of Gods permission (if
rightly understood) because God doth neither order, nor permit faln
Angels to act any thing (especially in corporeal things) but what is for
just, good, and wise ends, which cannot be shewed in these actions
attributed to Witches.




                                CHAP. X.

  _Whether faln Angels be Corporeal or simply Incorporeal, and the
    absurdity of the assuming of Bodies, and the like consequents._


I am not insensible what great censure I may incurr for entring upon
such a ticklish and nice point as the corporeity or incorporeity of
Angels, seeing it hath exercised and crucified the wits of the most
learned in all ages, especially being but an obscure person, and not
heightned with those lofty titles that usually elevate Mens fames, more
by those attributes than by the weight and strength of their arguments.
Yet it being no necessary Article of the Christian Faith, but that a Man
may lawfully defend either, it cannot rationally be judged by
understanding Readers either to be pride or just offence for me to
handle this subject. For seeing that most of the Christian and Learned
Fathers for the space of four hundred years after Christ, were of the
opinion that they were corporeal, it can be no novelty in me to revive
or assert that opinion, and therefore I shall labour to make it manifest
in this ensuing order.

[Sidenote: The immort. of the Soul, p. 7, 8.]

[Sidenote: _Nov. Organ._ _lib._ 1. _p._ 49.]

[Sidenote: _Ibid._ _p._ 21.]

1. There is a late way of arguing taken up by Dr. _Moore_ and others,
that they will undertake to prove a thing to be so or so, or else to
make Man to deny his own faculties. And so the said Doctor doth
undertake to prove the existence of immaterial and incorporeal beings,
or else he thinketh he bringeth Men to deny their own faculties: And
these faculties he maketh to be, common notions, external sense, and
evident and undeniable deductions of reason. And concludeth that, what
is not consonant to all or some of these is meer fancy, and is of no
moment for the evincing of truth or falshood, by either its vigour or
perplexiveness. But this will not accomplish the business he intends,
for these reasons. 1. Because there is not the common notion of a
spiritual and immaterial being in all or any Man, neither is it (to use
his own words) true at first sight to all men in their wits upon a clear
perception of the terms, without any further discourse or reasoning, but
is only a bare supposition without any proof or evidence at all. 2. The
being of an immaterial and spiritual substance can no way incurr into
the senses nor affect them, because it is manifest (as _Des Cartes_ hath
sufficiently proved) that all sensation is procured by corporeal
contact, and not otherwise. And though we deny not that there have been,
are and may be apparitions, that cannot be rationally supposed to be the
ordinary _Phænomena_ of corporeal matter, yet affecting the senses,
there must be something in them that performeth that effect, that is
corporeal, or else the senses could not be wrought upon, for
_immateriale non agit in materiale, nisi eminenter ut Deus_. 3. No right
deductions can possibly be drawn from the highest power of
ratiocination, where the understanding hath no cognoscibility of the
things that reason would draw its conclusions from, for as the same
Doctor frameth his Axiome which is this: Whatsoever things are in
themselves, they are nothing to us, but so far forth as they become
known to our faculties or cognitive powers. But we assert (which we
shall make good anon) that our faculties or cognitive powers (how far
soever some would vainly magnifie and extol them) have not the power of
understanding beings that are simply and absolutely immaterial and
incorporeal. 4. There is nothing that is more undoubtedly true than what
the Lord _Verulam_ hath told us in these words: _Causa vero & radix ferè
omnium malorum in scientiis ea una est: quod dum mentis humanæ vires
falso miramur & extollimus, vera ejus auxilia non quæramus_. And again:
_Subtilitas naturæ subtilitatem sensûs & intellectûs multis partibus
superat_, the which may be proved from many undeniable instances, which
need not here be mentioned, only we shall add what the aforesaid learned
Lord speaks to the same purpose which is this: “The fault of sense is
twofold: For it either forsaketh or deceiveth us. For first there are
many things that escape the sense, though rightly disposed, and no way
impeded either by the subtilty of the whole body or by the minuteness of
the parts, or by the distance of place, or tardity and velocity of
motion, or by the familiarity of the object, or by reason of other
causes. Neither again, where the sense doth apprehend the thing, are
those apprehensions sufficiently firm. For the testimony and information
of sense is always from the Analogie of Man, not from the Analogie of
the Universe.” And it is altogether asserted with great error, that
sense is the measure of things. Neither can these notions the Doctor
would make so clear, be had or gathered, without some intimation from
some of the senses.

[Sidenote: _An Antidot. &c._ _p._ 12.]

[Sidenote: _Immortal._ _p._ 21.]

2. Further the Doctor tells us that the Idea of a Spirit is as easie a
notion, as of any other substance whatsoever. And he also saith:
“Nevertheless I shall not at all stick to affirm, that his Idea or
notion (speaking of God) is as easy as any notion else whatsoever, and
that we may know as much of him as of any thing else in the World.” This
later he speaketh concerning God. But that these assertions are unsound,
these following reasons will sufficiently evince.

[Sidenote: _Reas. 1._]

1. He doth define a Spirit thus: A Spirit is a substance penetrable and
indiscerpible. Now if it be true that he affirms before, that, “the
subject, or naked essence, or substance of a thing is utterly
unconceiveable to any of our faculties, and that if we take away
aptitudes, operations, properties and modifications from a subject, that
then the conception vanisheth into nothing, but into the Idea of a meer
undiversificated substance, so that one substance is not then
distinguishable from another, but only from accidents or modes, to which
properly belongs no subsistence.” So then if we take away penetrability
and indiscerpibility, which are but the modes and properties of a
Spirit, whose genus he maketh substance to be, then it vanisheth into an
indistinguishable notion, and so his definition comes to nothing.

[Sidenote: _Reas. 2._]

2. For if substances be known by their properties and modifications, as
we grant they are, the modifications and properties must of necessity be
some ways known unto us: but there are no ways either by common notions,
evidence of the senses, or sound deductions of reason that can certainly
inform us of these properties or modifications of penetrability and
indiscerpibility, and the Doctor yet never proved either; but is only a
bare supposition, and a melancholy figment.

[Sidenote: _Reas. 3._]

[Sidenote: The Immort. p. 68.]

[Sidenote: _De Inject._ _p._ 598.]

[Sidenote: _De Natur. Subst. Energ._ _p._ 406.]

3. He tells us that all substance has dimensions, that is, length,
breadth and depth, but all has not impenetrability, and boldly saith: It
is not the Characteristical of a body to have dimensions, but to be
impenetrable; to which we answer. It is strongly asserted by learned
_Helmont_, that by the ultimate strength of nature, bodies do sometimes
penetrate themselves and one another, and to that purpose he giveth
convincing examples, and concludeth thus from them. _Invenio equidem,
naturæ contiguam dimensionum penetrationem, licet non ordinariam. And
after saith thus: Quibus constat corpora solida, satis magna, penetrasse
stomachum, intestina, uterum, omentum, abdomen, pleuram, vesicam,
membranas inquam, tanti vulneris impatientes. Id est, absq; vulnere
cultros per istas membranas transmissos. Quod æquivalet penetrationi
dimensionum, factæ in natura, absq; ope Diaboli._ And to the same
purpose that most acute person, Dr. _Glisson_, handling this very point
saith: _Verum enimverò, si sola quantitas actualis sit causa
impenetrabilitatis corporum (ut ex supra dictis liquet,) eaq; sit
naturaliter mutabilis; quid impedit ne substantia materialis aliam
substantiam, mutatâ quantitate, novâq; simul assumptâ utrisq; communi,
penetret?_ And therefore we may as confidently deny his assumption, that
Impenetrability is the Characteristical of body, as he affirm it without
proof, and must with all the whole company of the learned, assign
Extension to be the true and Genuine Character of Body. And further he
granting that substance hath length, breadth, and depth, we must of
necessity conclude, that whatsoever hath those properties must needs be
material and corporeal, and so that which he would make to be Spirit is
meerly Body.

[Sidenote: _Reas. 4._]

[Sidenote: _Nov. organ._ _p._ 18.]

4. Whereas he saith that the notion of Spirit is as easy a notion, as
any other whatsoever, it is granted, but is not at all to the purpose:
for our inquiry need not be of the facility of a notion, but of the
verity of it, that is, of the congruity and adequation of the notion and
the thing from whence it is taken; otherwise though the notion be easy,
yet without an adequate congruity to the thing it is meerly false. As
for instance, when a melancholy person doth verily imagine himself to be
changed into a Wolf or Dog, it is not only an easy notion, but also it
is truly a notion, and yet a false notion, because there is no true
congruity betwixt it and the thing from whence it is taken, the Body of
the person so conceiving, being not at all changed into Wolf or Dog, but
still retaining its humane shape and figure. And therefore the Lord
_Verulam_ doth to this point speak truly and clearly in these words:
_Itaq; si notiones ipsæ mentis (quæ verborum quasi anima sunt, & totius
hujusmodi structuræ ac fabricæ basis) malè ac temere à rebus abstractæ,
& vagæ, nec satis definitæ & circumscriptæ, deniq; multis modis vitiosæ
fuerint, omnia ruunt._ And therefore the Doctor might very well have
considered, whether these his new notions had been fitly and rightly
drawn from the things, to which he doth so confidently affix them,
before he had so boldly asserted them, which though they be truly his
notions, that is, that he did think, conceive, and frame them, yet they
are not truly abstracted from the things: And so he may be rather judged
to be led by speculative and Philosophick Enthusiasm, than by the clear
light of a sound understanding.

[Sidenote: _Reas. 5._]

[Sidenote: Job 11. 12.]

[Sidenote: 1 Kings 8. 27.]

5. And concerning his Tenent that the Idea or Notion of God is as easy
as the notion of any thing else whatsoever, that the notion may be easy
we grant; but whether it be true and adequate, there lies the question.
For those old Hereticks that held that God had Eyes, Ears, Head, Hands
and Feet and the like, had an easie notion of it, conceiving him to have
humane members, but I hope the Doctor will not say that this notion of
theirs was a notion truly drawn from the nature and being of God,
because there is no corporeity in him at all. And it is and hath been
the Tenent of all Orthodox Divines, Ancient, Middle and Modern, that God
in his own nature and being is infinite and incomprehensible, and
therefore there can no true and adequate notion of him, as being so, be
duly and rightly gathered in the understanding of creatures; and so the
Doctors position or notion must needs be Phantastry and imaginary
Enthusiasm. For as there are many things in nature that in themselves
are finite and comprehensible, that as he grants of naked essence or
substance are utterly unconceivable to any of our faculties; much more
must the being of God that is infinite and incomprehensible, which are
attributes that are incommunicable, be utterly unconceivable to any of
our faculties. And it is but the vain pride of Mans Head and Heart,
thereby to magnifie his own abilities, whereas the Text doth pronounce
this of him, _For vain man would be wise; though he be born like a wild
ass colt_; that lifts him up to conceit that he can fathom and
comprehend the Infinite and Almighty, whom the Heaven of Heavens cannot
contain, and therefore cannot frame a true notion of him, whom perfectly
he doth not understand nor comprehend, and the attributes of God are
matters of Faith and not the weak deductions of humane reason.

[Sidenote: _Origin. sacr._ _l._ 2. _c._ 8. _p._ 233, 234.]

3. Those that seem to idolize humane abilities and carnal reason, have
not only applied those so much magnified Engines to the discovery of
created things, wherein they have effected so little, that sufficiently
proclaims the invalidity of the instruments or the inauspicious
application of them, or both, all the several sorts of Natural
Philosophy hitherto found out, or used, being examined, coming far short
of solving the _Phænomena_ of nature, when even the least animal or
vegetable affords matter enough to puzzle and _nonplus_ the greatest
Philosopher, so that we may justly complain with _Seneca_, that the
greatest part of those things we know are the least part of those things
we know not; These engines (I say) though proving ineffectual to find
out the true notions and knowledge of natural things, have also (like
the fiction of the Gyants) notwithstanding invaded Heaven, and taken
upon them to discover and determine of Celestials, wherein it is in a
manner totally blind, or sees but with an Owl-like vision. For indeed
the deciding of this point must be taken from the Divine authority of
the Scriptures, and the clear deductions that may be drawn from thence;
for this is that clear light, that we ought to follow, and not the
Dark-lanthorn of Mans blind, frail and weak reason, for it is _a sure
word of Prophecie whereunto_ it is good _to take heed_, and not to _vain
Philosophy, old Wives Fables, or opposition of Sciences falsly so
called_. And therefore we shall conclude this point here concerning the
corporeity or incorporeity of Angels with that Christian and learned
position of Dr. _Stillingfleet_ in these words: “But although
Christianity be a Religion which comes in the highest way of credibility
to the minds of Men, although we are not bound to believe any thing but
what we have sufficient reason to make it appear that it is revealed by
God, yet that any thing should be questioned whether it be of Divine
revelation, meerly because our reason is to seek, as to the full and
adequate conception of it, is a most absurd and unreasonable pretence.”

[Sidenote: Gen. 2. 7.]

[Sidenote: Eccles. 3. 21.]

4. In handling this point of the corporeity or incorporeity of Angels,
we do here once for all exclude and except forth of our discourse and
arguments the humane and rational Soul as not at all to be comprised in
these limits, and that especially for these reasons. 1. Because the
humane Soul had a peculiar kind of Creation differing from the Creation
of other things, as appeareth in the words of the Text. _And the Lord
God formed man of the dust of the ground, and breathed into his nostrils
the breath of life; and man became a living soul._ Upon which the note
of _Tremellius_ and _Junius_ is, _anima verò hominis spiritale quiddam
est, & divinum_. 2. Because I find _Solomon_ the wisest of Men making
this question: _who knoweth the spirit of man, that goeth upward: and
the spirit of the beast, that goeth downward to the earth?_ 3. Because
it is safer to believe the nature of the Soul to be according to the
Analogy of Faith, and the concurrent opinion of the learned, than to
sift such a deep question by our weak understanding and reason. So
having premised these things, and left this as a general exception and
caution, we shall proceed to the matter intended in this order.

[Sidenote: John 4. 24.]

[Sidenote: 2 Cor. 3. 17.]

1. We lay it down for a most certain and granted truth, that God simply
and absolutely is only a most simple spirit, in whom there is no
corporeity or composition at all, and what other things soever that are
called or accounted spirits are but so in a relative and respective
consideration, and not in a simple and absolute acceptation. And this is
the unanimous Tenent of the Fathers, Schoolmen and all other Orthodox
Divines, agreeing with the plain and clear words of the Scripture, as,
_God is a spirit, and they that worship him, must worship him in spirit
and in truth_. And again: _Now the Lord is that spirit, and where the
spirit of the Lord is there is liberty_. Therefore we shall lay down
this following proposition.

2. That Angels being created substances, are not simply and absolutely
incorporeal, but if they be by any called or accounted spirits, it can
but be in a relative and respective sense, but that really and truly
they are corporeal. And this we shall labour to make good not only by
shewing the absurdities of that opinion of their being simply spiritual,
but in laying open the unintelligibility of that opinion, and by
answering the most material objections.

[Sidenote: _Argum. 1._]

1. And first to begin at the lowest step, Body is a thing that affecteth
the senses most plainly and feelingly; for though many bodies are so
pure, as the air, æther, steams of the Loadstone, and many other steams
of bodies, that they escape the sight of our eyes, yet are they either
manifest to our feeling, or otherwise made manifest by some sensible
effect, operation, or the like; yet for all this, the intrinsick nature
of body as such is utterly unknown unto us, for when we speak of the
extension of body, as its Characteristical property, we do but conceive
of its superficial dimensions, its internal nature _quatenus Corpus_,
being utterly unknown unto us; it being a certain truth, that
_Quidditates rerum, non sunt cognoscibiles_; and as D^r _Moore_
granteth, the naked essence or substance of a thing is utterly
unconceiveable to any of our faculties. From whence we argue, _à minori
ad majus_, that if the substance of a body, whose affections and
modifications do fully incur into, and work upon our senses, be utterly
unconceiveable to any of our senses, much more of necessity must the
substance of a Created spirit, conceived as immaterial and incorporeal,
be utterly unconceiveable to any of our faculties, because it hath no
effects, operations, or modifications that can or do operate upon our
senses.

[Sidenote: _Argum. 2._]

2. And as we know not the intrinsick nature of body, so also we are
ignorant of the highest degree of the purity and spiritualness of
bodies, nor do we know where they end, and therefore cannot tell where
to fix the beginning of a meer spiritual and immaterial being. For there
are of Created bodies in the Universe, so great a diversity, and of so
many sorts and degrees of purity and fineness, one exceeding another,
that we cannot assign which of them cometh nearest to incorporeity, or
the nature of spirit. And many of these being compared with other more
gross and palpable bodies, may be and are called and accounted spirits,
though notwithstanding they be all Corporeal, and but under a gradual
difference. So the vital part in the bodies of men are by Physicians
called Spirits in relation to the bones, ligaments, musculous flesh and
the like; nay even in respect of the blood, lymphatick humor, lacteal
juyce, or the _succus nutritius nervosus_, and yet still are contained
within the limits of body, and are as really Corporeal as any of the
rest, and so are the air and æther. And those visible species of other
bodies that are carried in the air and represented unto our Eyes, by
which we distinguish the shape, colour, site and similitude of one body
from another, though by the Schools passed over with that sleight title
of qualities, as though they were either simply nothing, or incorporeal
things, are notwithstanding really Corporeal, else they could not incur
into, nor affect the visive sensories: And these do in the air intersect
and pass through one another (as may be optically demonstrated) without
Confusion, Commixion, or discerpsion, and may comparatively be accounted
spirital and incorporeal, though really they be not so. But what shall
we say to that wonderful body, Image or _Idolum_ of our selves, and
other things that we behold in a mirrour or looking-glass? must this be
a meer nothing, or an absolute incorporeal thing? surely not. For it is
as really a body as any in the Universe, though of the greatest purity
and fineness of any that we know; and how near it approaches to the
nature of spirit, is very difficult (if not impossible) to determine;
for if it did exist when the body or subject from whence it floweth were
removed, it might rationally be taken for a Spirit, and with far more
probable ground than many things else that have been vainly supposed to
be Spirits. And that these visible shapes of things, and this Image in
the glass, are not meerly imaginary nothings, but Corporeal Figures and
steams, is most manifest, because they vanish when the body or subject
is removed, because that _nullius entis nulla est operatio, &
Incorporeum non incurrit in sensus_, and because they would pass through
the glass, but only for the foil or _Bractea_ laid on the otherside, by
which the Image is reflected. So that if we have bodies of so great
purity, and near approach unto the nature of spirit, we cannot tell
where spirit must begin, because we know not where the purest bodies
end.

[Sidenote: _Argum. 3._]

[Sidenote: The Immortal. of the Soul. _Axiom._ 2. _p._ 6.]

[Sidenote: _De natura substant. Energetic._ _c._ 27. _p._ 379.]

3. D^r _Moore_ maketh substance to be the genus, and spirit and body to
be the two species, so that body and spirit are of one generical
Identity, and so there must of necessity some certain specific
difference betwixt them be assigned and proved, or else the division is
vitious, and the property of spirit not proved, and so their opinion of
spirit falls totally to the ground. For we affirm (and shall prove) that
though a difference be imagined and supposed, yet it was never yet
sufficiently proved, for _omnia supposita, non sunt vera_, otherwise all
the impossible figments and vain _Chimæras_ of melancholy and doting
persons might pass for true Oracles: but it is one thing truly to
understand, and another thing to imagine and fancy what indeed is not,
nor ever was. And though the supposition seem never so probable and
like, yet it will but at the best infer the possibility of such an
imagined difference, but not prove it really to be so, and therefore
here we shall retort the Doctors Axiom against him, which is this:
“Whatsoever is unknown to us, or is known but as meerly possible, is not
to move us or determine us any way, or make us undetermined; but we are
to rest in the present light and plain determination of our own
faculties.” Now that a spirit is penetrable and indiscerpible, may be
imagined as possible to the fancies of some, but cannot be clearly
intelligible to any sober mind; for to imagine, and to understand, are
faculties that are very different, and however if such a difference be
conceived as possible (which cannot enter the narrow gate of my
Intellect) yet the difference of being penetrable and indiscerpible, is
not to move us to determine that a spirit hath those distinct properties
from bodies, because they are but known to us as meerly possible. And
therefore that these two differences of penetrability and
indiscerpibility assigned by D^r _Moore_, are not sufficiently proved to
be so, we shall give these reasons. 1. If bodies in the ultimate act of
nature can penetrate themselves and one another, as Helmont and D^r
_Glisson_ do strongly labour to prove, then penetrability is not the
proper difference of spirit from body, because then common to them both.
2. But if it be taken for a truth (and the one of necessity must be
true) that bodies do not, or can possibly penetrate themselves or one
another, as the common tenent holdeth, and seemeth most agreeable to
verity, for it is simply unintelligible and impossible to conceive, that
two Cubes (suppose of Marble or Metal) should penetrate one another, and
yet but to have the dimensions of one, and to possess no greater space
than the one did formerly fill: And if this be impossible and
unintelligible in respect of bodies, whose properties, aptitudes,
affections and modifications are apparent to our senses, then must it be
more impossible and unintelligible in substances supposed to be meerly
incorporeal, because they must needs be more pure and perfect, and
therefore less subject to such unconceiveable affections; and however,
it can be no wayes known to our faculties or cognitive powers, that they
have any such specifical property or affection. 3. As it is not any way
manifest to any of our senses, nor can be proved by any sound deductions
of reason, so it cannot be manifested to be any innate notion shining
from the Intellect it self, and we ought not to take adventitious ones
instead of those that are innate, nor fictitious ones for either, but to
make a due distinction of each of them one from another. 4. Neither is
indiscerpibility a proper difference of a spiritual substance from a
corporeal one, because the visible species of things do in the air
intersect one another, and suffer not discerpibility: and that these are
bodies is manifest, because they affect the senses; and therefore that
which is a property of some bodies cannot be the proper difference to
distinguish a spirit from a body. 5. This is only an arbitrary and
feigned supposition, and cannot be proved either by the testimony of any
of the senses, by sound reason, or innate notions; and what is or cannot
be proved by some of these (according to his own position) ought to be
rejected. And therefore as indiscerpibility is no proper difference of a
spirit from a body, no more is penetrability, which can no more be in a
spiritual substance, than either in discreet quantity one can be two, or
two one, or in continuate quantity one inch can be two, or two can
become one. D^r _Glisson_ from his much admired _Suarius_ the great
Weaver of fruitless Cobwebs, hath devised another difference of spirit
from body which he thus layeth down, as we give it in this English. “I
assign (he saith) a twofold difference betwixt the substance of matter
and that of spirits. The first is taken from the substantial (_à
substantiali materiæ mole_) heap or weight of the matter. For I (he
saith) besides the actual and accidental extension, do attribute to the
matter this substantial heap or weight which is denied to spirits. But
the sign of this heap or weight is, that if the matter in the same space
be duplicated, triplicated, or centuplicated, that it will be made more
dense twofold, threefold, or an hundred fold. And concludeth thus: I
answer (he saith) that matter and spirit in this do agree betwixt
themselves, that they both are finite, and from thence that they have
this common, that neither of them can reduce themselves into a
littleness that is infinite, or into an infinite magnitude. Therefore
the difference betwixt them doth not consist in this; but in this, that
a spirit whether it be contracted or dilated, is not made more dense or
rare; but on the contrary, matter, whether it be contracted or expanded,
is made more dense, or more rare.” To which we return this responsion.
1. It is usual with men, when by their wills and fancies they would
maintain an opinion that is weak and groundless, finding they cannot
clearly perform it, to bring in some strange, obscure or equivocal word,
thereby to make a flourish, though they prove nothing: So here this
learned person to make a shew to prove the difference of spirit doth
assign _moles substantialis_ as peculiar to body, but not to spirit; but
what is to be understood by _moles_, he might know his own meaning, but
I am sure there are few others that do or can understand it, and
therefore is but a devised subterfuge to stumble and blind mens
intellects, and not to prove the thing intended. 2. If by the word
_moles_ he intend weight or gravity (and what else it can signifie is
not intelligible) then it will not be a difference betwixt body and
spirit, because gravity and levity are differences of bodies in respect
of one another, and therefore can be none as he assignes it. 3. To
assert that a spirit when contracted or dilated is not made more dense
or more rare, but that matter whether it be contracted or expanded, is
made more dense or more rare, is easily spoken, but not so easily
proved: and rude assertions without sound proof, are of no validity, and
may with as good reason be denied and rejected, as affirmed or received.
4. We have no density in bodies but in respect of the paucity and
parvity of the pores, so that less of another body is contained in them,
and that is accounted rare that hath many or greater, and so containeth
more of another body in them, and are qualities or modifications that
only belong unto bodies, and not at all unto spirits, and is but
precariously taken up by the Doctor without any proof or demonstration
at all. 5. If spirits cannot expand themselves into an infinite space,
nor contract themselves into an infinite littleness, then where are
bounds and limits of this contraction and expansion, or how is it proved
that they can do either? seeing they are properties and affections of
bodies and matter, and never were proved to be peculiar to spirits.

[Sidenote: _Argum. 4._]

4. Those that are much affected to and zealous for experimental
Philosophie, do often run into that extream, as utterly to condemn and
throw away all the ancient Scholastick Learning, as though there were
nothing in it of verity or worth: But this is too severe and dissonant
from truth, as might be made manifest in many of their Maximes; but we
shall only instance in one as pertinent to our present purpose, which is
this: _Imaginatio non transcendit Continuum_. And this if we perpend it
seriously, is a most certain and transcendant truth; for when we come to
cogitate and conceive of a thing, we cannot apprehend it otherwise than
as continuate and corporeal; for what other notions soever we make of
things, they are but adventitious, arbitrary, and fictitious, for even
_non entia ad modum entium concipiuntur_. And therefore those that
pretend that Angels are meerly incorporeal, must needs err, and put
force upon their own faculties, which cannot conceive a thing that is
not continuate and corporeal: But if they will trust their own
Cogitations and faculties rightly disposed, and not vitiated, then they
must believe that Angels are Corporeal, and not meerly and simply
spirits, for absolutely nothing is so but God only.

[Sidenote: _Argum. 5._]

[Sidenote: _Vid. Rob. Fludd. utri. Cosm. Hist._ _Tract._ 1. _l._ 4. _c._
           2. _p._ 110.]

5. If the Angelical nature were simply and absolutely spiritual and
incorporeal, then they would be of the same essential Identity with God,
which is simply impossible. For the Angels were not Created forth of any
part of Gods Essence, for then he should be divisible, which he is not,
nor can be, his Essence being simplicity, unity, and Identity it self,
and therefore the Angels must of necessity be of an essence of Alterity,
and different from the essence of God. Now God being a simple, pure, and
absolute spirit in the Identity of his essence, if the Angels were
simply and absolutely spiritual and incorporeal, then they must be of
the same essence with him, which is absurd and impossible; and therefore
they have Alterity in them, and so of necessity must be Corporeal, and
not simply and meerly spiritual. And that as much as we contend for here
is granted by D^r _Moore_ in these words: “For (he saith) I look upon
Angels to be as truly a compound Being consisting of soul and body, as
that of men and brutes.” Whereby he plainly asserteth their Composition,
and so their Alterity, and therefore that they must needs have an
_Internum_ and _externum_, as the learned and Christian Philosopher D^r
_Fludd_ doth affirm in these words: _Certum est igitur inesse ipsis
(scilicet Angelis) aliud, quod agit, aliud autem, quod patitur; nec verò
illud secundùm quod agunt, aliud quam actus esse poterit, qui forma
dicitur; neq; etiam illud secundum quod patiuntur, est quicquam præter
potentiam, hæc autem materia appellatur_.

[Sidenote: _Argum. 6._]

[Sidenote: _Serm._ 6 _sup. Cantic._ _p._ 505.]

[Sidenote: _Lib._ 5.]

6. Therefore to conclude, these arguments do sufficiently and evidently
prove that Angels are either Corporeal, or have bodies united unto them,
which is all one to our purpose whether way soever it be taken. To which
only we shall add these authorities; and first S. _Bernard_ tells us
thus much rendered into English. “Therefore (he saith) as we render unto
God alone true immortality, so also incorporeity, because he alone doth
so far transcend the universal Corporeal nature of spirits, that he doth
not stand need of any body whatsoever, in any operation whatsoever,
being content with only a spiritual nodd (or motion) when he will, to
perform whatsoever he pleaseth. Therefore only that majesty of his, is
that, which neither for himself, nor for another, hath need of the help
of a Corporeal instrument, by which omnipotent will he is immediately
present at every work.” And that of _Damascen_ is full to the purpose,
which is this: “That Angels _quantum ad nos_, are said to be incorporeal
and immaterial: but compared to God, are found to be Corporeal and
material.” And of this opinion besides were _Tertullian_, S. _Augustin_,
_Nazianzen_, _Beda_, and many others, as may be seen in the learned
Writings of _Zanchy_ upon this subject: with whose words we shall shut
up this particular: _Certum enim est, ex iis quæ scripturæ tradunt de
Angelis, probabiliorem esse Patrum sententiam, quàm Scholasticorum:
utram tamen sequaris, non multum peccaveris, nec proptereà inter
Hæreticos haberi poteris_.

And on the otherside, if they be holden to be simply and absolutely
incorporeal, then these absurdities must of necessity follow.

1. If Angels be simply incorporeal, then they can cause no Physical or
local motion at all, because nothing can be moved but by contact, and
that must either be by immediate or virtual contact, for the Maxime is
certain, _Quicquid agit, agit vel mediatione suppositi_, as when ones
hand doth immediately touch a thing and so move it; _vel mediatione
virtutis_, as when a man with a rod or a line, doth draw a thing forth
of the water, both of these do require a Corporeal contact, that is,
that the superficies of the body moving or drawing, must either
mediately or immediately touch the superficies of the body to be moved
or drawn. But that which is absolutely incorporeal hath no superficies
at all, and therefore can make no contact either mediate or immediate;
and therefore Angels if simply incorporeal, can cause no Physical or
local motion at all.

[Sidenote: The Immortal. _l._ 1. _c._ 10. _p._ 72.]

[Sidenote: _Princip. Phil._ _Part._ 2. _p._ 40.]

2. If Angels be absolutely incorporeal, then they cannot be contained or
circumscribed in place, and consequently can perform no operation in
Physical things. To which if they answer with _Thomas Aquinas_: _Quod
circumscribi terminis localibus est proprium Corporum, sed circumscribi
terminis essentialibus, est commune cuilibet Creaturæ, tam corporali,
quam spirituali_; This aiery distinction might have taken place, if
_Aquinas_ had shewed us what essential terms and limitations are, but of
this we have no proof at all, and what was never proved may justly be
denied. For what a definitive place is, was never yet defined, neither
can we possibly conceive an Idea or notion of any such thing, but only
as we may make a _Chimæra_ or figment of that which never was nor is.
For though we may apprehend that they are not circumscribed in place, as
gross bodies are, yet it is not to be doubted, but that they move from
place to place, and do so consist in some place, that they occupy a
certain space of place, and this is most certain, if we believe (as we
ought) those things which the Scriptures do declare concerning the
mission and motion of Angels. And therefore notwithstanding this
frivolous and feigned distinction, we may conclude with _Theodoret_,
_Angelorum naturam esse finitam, & circumscriptam, eóq; opus habere
loco_. Neither doth that avail to solve the business, and make this a
good distinction, which is brought by D^r _Moore_, to wit, that there
are two acceptions of place, the one being imaginary space, the other
that place is the concave superficies of one body immediately environing
another body, and that therefore there being these two acceptions of
place (he concludeth) that the distinction of being there
_Circumscriptive & definitive_, is an allowable distinction. But by the
Doctors leave we must affirm, that what he saith is not allowable, and
that for these reasons. 1. Because imaginary space hath no existence in
nature, but only in the fancy of the Imaginant, _& entia rationalia, non
sunt entia naturalia ex parte rerum existentia._ 2. Because it is a
certain truth which _Des Cartes_ hath taught us, to wit: That the names
of place or space, do not signifie any thing different from a body that
is said to be in a place, but only do design the magnitude, figure and
site of it amongst other bodies. And that this site may be determined,
we ought to have respect unto some other bodies, which we may consider
as immoveable. And as we respect divers bodies, we may say that the same
thing at the same time doth change place and not change place. As when a
Ship is carried in the Sea, he who sitteth in the Ship doth alwayes
remain in one place, if respect be had to the parts of the Ship, betwixt
which parts he keepeth the same site: And the same person doth
continually change place, if respect be had to the shores, because he
continually receedeth from some shores, and cometh more near unto other.
3. Neither is this distinction good, because as the same Author tells
us: _Non etiam in re differunt spatium, sive locus internus, substantia
corporea in eo contenta, sed tantum in modo, quo à nobis concipi
soleat_. 4. D^r _Moore_ granteth that spirits are substances and have
extension, and we affirm that nothing can be so but what is Corporeal,
and consequently must be in place circumscriptively, and therefore the
fancy of a definitive place, is meerly a fictitious foppery, without
ground or reason.

[Sidenote: _Object. 1._]

[Sidenote: 1 Timoth. 6. 16.]

[Sidenote: Hebr. 1. 3.]

[Sidenote: 1 Tim. 6. 13.]

[Sidenote: Job 34. 14, 15.]

[Sidenote: _De Lithias._ _l._ _c._ 8. _p._ 70.]

And now let us examine the objections that are usually brought against
this opinion, the strongest of which is to this purpose; that if Angels
be Corporeal, then of necessity they must be mortal, alterable and
destructible; to which I answer. 1. Because no Creaturely nature is or
can be immortal, _per se & ab intrinsecâ & propriâ naturâ_, for God only
is so as saith the Text, ὁ μόνος ἔχων ἀθανασίαν, _Who only hath
immortality_; Therefore the Angels whether corporeal or incorporeal, are
not immortal, neither by themselves or their intrinsick nature, either
(as the Schools speak) _à parte ante, vel à parte post_, because God
only is so, exclusively considered in regard of any Creature, and so the
objection is of no force. 2. The Corporeity of Angels doth not at all
hinder their immortality _à parte post_, for as God is only immortal in
respect of Essence, Eternity, Infinity and Independency, so Angels nor
any Creatures, are immortal in that point or respect, but only in regard
of their dependency upon God, who by his conservative power doth keep
them by Christ, that for the time or duration to come, they shall not
die, perish, or be annihilated; and this he can and doth as well perform
if they be corporeal as spiritual, even as he doth preserve and conserve
the bodies of the Saints in their Graves until the general Resurrection,
and in the World to come doth keep them in immortality; though they be
changed and made spiritual bodies, yet they remain bodies still. For it
is he _that sustaineth all things by the power of his word_; And it is
he _that doth vivifie or quicken all things: and if he gather unto
himself his spirit and his breath, all flesh shall perish together, and
man shall turn again unto dust_. So that the objection is of no
validity, because no Creature is kept in perpetual duration, _à parte
post, ab intrinsecâ naturâ, sed ex causis conservantibus_, which is the
goodwill, benignity, and blessed influence of _Jehovah_, and not from
any internal creaturely power. 3. Every spiritual and incorporeal
substance that is created, is as annihilable by the prime power that
created it, as is a Corporeal created substance. And on the contrary, a
Corporeal or material substance is no more capable of annihilation by
any power or efficiency of second Causes, than an incorporeal and
spiritual substance is; and therefore whether Angels be simply
incorporeal, or that they be Corporeal, it neither maketh for nor
against their immortality, which consists only in the benign emanation
of the Divine conservative power of the Almighty: And therefore doth
profound _Bradwardine_ draw that invincible, and undeniable Corollary of
verity, _Quod necesse est Deum servare quamlibet Creaturam immediatiùs
quacunq; causa creata_. 4. Though the most of the bodies that are known
unto us be divisible, alterable and discerpible, or dissipable in
respect of our conceptions of them, yet actually we may find many bodies
in nature that are not, nor ever were dissipated or dissevered _secundum
totum_, though there may be alteration in their superficial parts, as
the Earth, the Sun, Moon, the rest of the Planets, and those great and
glorious bodies that we call Stars; so that for the duration of bodies
_à parte post_ we can conclude little of certainty. And as there are
bodies that _secundum suum totum_, are not severed or dissipated, so
there are some bodies that though they may suffer division and
dissipation into smaller parts, yet do those parts though most minute,
suffer no real transmutation, but remain of the same Homogeneous nature
they were before, as is most manifest in Silver dissolved in _Aqua
fortis_, wherein though it be so severed and dispersed, that it appear
not at all unto the eye, yet may it be from thence recovered and
redintegrated into its own nature as it was before. And also the Masters
of the more abstruse Philosophy affirm to us upon their own certain
experience, that though metallick _Mercury_ may be divided into
insensible and invisible Atomes, yet still it retains the nature of
metallic _Mercury_, and that thus _Helmont_ tells us: _Si non vidissem
argentum vivum eludere quamcunq; artificum operam, adeò, quod aut totum
avolet adhuc integrum, aut totum in igne permaneat, atq; utrolibet modo,
servet impermutabilem sui ac primitivam identitatem, identitatisq;
homogeneitatem anaticam: dicerem artem non esse veram, quæ vera est,
sine mendacio, atq; longè verissima_. So also there are bodies which
although they suffer division and separation by some other bodies
dissevering of them, yet by motion of coition they soon close and
redintegrate themselves, having thereby suffered no detriment at all, as
is most apparent in the pure body of the Æther, the visible species of
things, the images in a Looking-glass and in shadows, which are all
bodies. So that seeing bodies, no more than Spirits to be annihilable by
second causes, and that there are some bodies that are not dissipated
_secundum totum_, and that there are others that though they are
separable into more minute particles, yet do they remain in Analytical
and Homogeneous Identity, and that there are others that though they be
actually for a small moment divided, yet they do instantaneously
coalesce, and by coition unite themselves; yet we may therefore
rationally conclude, that corporeity, _quatenus_ such, doth not at all
take away immortality _à parte post_, because bodies as well as spirits
may be kept in immortality by the conservative concourse of Divine
Power, and so the objection utterly falls to the ground.

[Sidenote: _Object. 2._]

[Sidenote: Psal. 104. 4.]

[Sidenote: Heb. 1. 7.]

2. There is only another argument that the persons of the other opinion
have urged, such as _Aquinas_, and the rest of the Scholastick rabble,
to wit, the Text in the Psalm, which is this: _Who maketh his Angels
spirits: his ministers a flaming fire_. From whence they would
positively conclude that they are spirits, and absolutely incorporeal;
but fail of their purpose for these clear reasons. 1. The Text there
cannot be rationally understood of their creation, or of their
creaturely nature, but of their offices and administrations, because the
word used there is not from ‏בָּרָא‎ to create, or form forth of
nothing, but from ‏עָשָא‎ _fecit_, that is by ordering them in their
offices and ministrations. And again the word ‏רוּחַ‎ doth not alwaies
or of necessity signifie an incorporeal thing but that which is a body,
as the winds, and so doth _Luther_ and diverse others render it, and it
is commonly attributed to beasts as well as Men, as in that of
_Solomon_, _Who knoweth the spirit of man that goeth upward, and the
spirit of the beast that goeth downward to the earth?_ Where the word
spirit, which is all one in the Hebrew, is attributed to beasts as well
as to men, but no man (I suppose) will believe that the spirit of a
beast is simply incorporeal, and therefore by the word spirit in the
Psalm cannot necessarily be understood a simple incorporeal substance,
and therefore the consequence is not necessary.

[Sidenote: _Metaphys._ _l._ 2. _c._ 4. _p._ 222.]

[Sidenote: _Vid. August._]

[Sidenote: _Tom._ 2. _l. de spir. & an._ _c._ 8.]

But the Author of the Epistle to the Hebrews must needs be taken for the
best Expositor of these words of the Psalmist, who doth quote them only
for this purpose, to prove that Christ in dignity and office is far
above the Angels who are all ordered to serve and obey him, and are by
their offices all but ministring spirits, sent forth to minister for
them who shall be heirs of Salvation. By which it is manifest that this
place is to be understood of their ministration and offices, and not of
their nature or substances. 2. They can no more be meerly and literally
said to be spirits, understanding spirit to intend an absolute
incorporeal substance, than his ministers can be literally understood to
be flaming fire, they must either be both literally true, which is
absolutely absurd, or else those words must have a metaphorical
interpretation, as they may and must have, and there is no inconvenience
in that exposition. For as the winds, which is but a strong motion of
the air, and the shining or flaming fire, are two of the most quick,
agile and operative agents that are known unto us in nature, so the
Angels and Christs Ministers are strong, quick and most nimble and
powerful in performing their offices and administrations. Therefore we
shall conclude this as _Scheibler_ doth from S. _Augustine_: _Nihil enim
invisibile & incorporeum naturâ credendum est, præter solum Deum, qui ex
eo incorporeus & invisibilis dicitur, quia infinitus, & incircumscriptus
est, & simplex, & sibi omnibus modis sufficiens se ipso, & per seipsum:
omnis verò rationalis creatura corporea est, Angeli & omnes Virtutes
corporeæ sunt, licet non subsistunt in carne_.

[Sidenote: Judges 13. 20.]

[Sidenote: Dan. 3. 24, 25.]

[Sidenote: Luke 24. 39.]

Now though we have sufficiently proved that they are corporeal, that is,
that they have bodies naturally united unto them, and so have an
_internum_, or moving power, and an _externum_, or a part moved, that
is, as Dr. _Moore_ confesseth, a spiritual and incorporeal part, and a
corporeal part or vehicle, yet to assign what kind of bodies they have,
or what proper difference there is betwixt their substance and other
corporeal substances is no easie matter to determine. Only we shall give
two differences whereby they are distinguished from other substances
that are corporeal, and that as the Scripture holdeth them forth unto
us. 1. The first differential distinction is, that their bodies do not
suffer, or are altered or dissipated, by the most strong, and operative
sublunary agent that is known unto us: Amongst which we have none of
greater force and activity than our culinary fire, yet it is manifest
that that Element did not work upon nor burn the Angel that appeared to
_Manoah_ and his Wife, _who ascended in the flame of the altar_, and was
not touched, or altered at all, which plainly sheweth that his body was
not to be wrought upon by the fierce flame of sublunary fire, and he is
there called the Angel of _Jehovah_. This also is confirmed by that
which _Nebuchadnezzar_ saw, and confessed, that though _there were three
men only cast into the fiery furnace_, yet he saw a fourth (which by all
the learned is judged to be an Angel) _and they had no hurt upon them_,
that is, the fire did not work upon their bodies to burn, alter, or
consume them. So that in this the bodies of Angels differ from the most
of other bodies, because they do not suffer by sublunary fire, the most
violent agent that we know. And this must needs rationally be taken to
be proper unto Angels in regard of their created natures, and not as
superadded by a Divine and Almighty Power, as in some other cases it may
be granted. 2. A second difference is, that what bodies soever spirits
or Angels have, or appear in, they have not flesh and bones such as
Christ had in his true and numerical body in which he did appear after
his resurrection, which was the same individual body which he had before
he was crucified. But though they have bodies, yet to feeling and
tangibility they have not flesh and bones as humane bodies have, which
have a renitency and resistibility to our touch, which their bodies have
not, being as it were ethereal, airy and shadowy; and yielding and
giving way to the touch, and though to be divided and separated, yet,
maybe, do as soon close by counition, and so suffer nothing at all by
that division.

[Sidenote: _Saints Everlast. rest_, _c._ 7. _part_ 2. _p._ 255.]

[Sidenote: _Sup. Cantic._ _p._ 504.]

Concerning the properties of their bodies it seems to have been the
opinion of _Tertullian_ (as I find him quoted by Mr. _Baxter_) that they
had thin pure and aereal bodies which they could dilate and expand,
condense and contract at their pleasures, and so frame them into diverse
and sundry shapes; his words are these: _Dæmones sua hæc corpora
contrahunt, & dilatant, ut volunt: sicut etiam lumbrici, & alia quædam
insecta_. So we see that some worms and insects will extend themselves
into a vast length and smallness, that they can pass through a very
small hole, or passage, and again contract themselves into a great bulk,
drawing in the length, and increasing the breadth and thickness, which
though it still be the same corporeal substance, and in general doth, in
what figure soever it be brought into, but retain the same dimensions in
respect of place, yet in regard of accidental shape or figure it may
change the dimensions in respect of one another, as one while to be more
in longitude, and less in breadth and depth, and sometimes more in
breadth and depth, and less in length. So may the bodies of Angels by
contraction and dilatation, sundry wayes alter their dimensions, and
consequently their shapes and figures, and all this according to the
motion and act of their own wills, so that still there must be limits to
these acts of distention and contraction, that they can do neither in an
infinite degree as either to become an insensible and indivisible prick,
nor to be infinitely expanded or dilated, and this opinion hath
sufficiency of rationality and intelligibility in it. Of this very point
S. _Bernard_ speaketh thus modestly: _Videntur Patres de hujusmodi
diversa sensisse, nec mihi perspicuum est undè alterutrum doceam: &
nescire me fateor_. And though we cannot punctually enumerate, nor
assign the certain properties of their bodies, yet we may rationally
conclude thus much. 1. That they being creatures ordained for high and
noble ends must needs have their bodies and organs fitted and suitably
proportioned to fulfil and accomplish those ends, as doth most
manifestly appear by the bodies and organs of all other creatures, which
are most wisely and fitly framed by the Almighty, according to the
several ends and uses they were created and ordained for. 2. It is most
probable that considering there are creatures that as their wills are
moved by their passions and affections can alter the colours and figures
of their own bodies, as is manifest in worms, and in the colours of the
Chameleon, as it is asserted by the experience of the learned Physician
_Dominicus Panarolus_, so from the less to the more, that Angels have
bodies of far more excellency to perform their ministrations in, than
those gross and terrestrial bodies have that are here below. And it is
no small wonder to observe our ordinary _Gallus Turcicus vel
Gallopavus_, how quiet and demissly sometimes he goes, and then again
upon the suddain by some emotion of spirit, how will his train be
advanced and extended, his barbles swelled and puffed up, and the
appendicle that comes over the bill or _rostrum_, be extended or
contracted at the pleasure of the animal: And much more to consider the
quick and suddain change of the colours of both those parts, as
sometimes to a whitishness, or an ash-colour, sometimes purple,
sometimes blewish, and sometimes pure red, so quick a motion that
creature can give to the spirits and blood, that they can so quickly
alter and change, not only the colours, but also the magnitude. And much
more may we rationally believe that Angels can alter and change the
figure and colour of their bodies according to the ministrations they
are imployed about.

[Sidenote: Mark 12. 25.]

[Sidenote: 1 Cor. 15. 44.]

3. The Scripture informeth us that in or at _the resurrection, the
bodies of men shall be as the Angels that are in heaven_, _sicut
Angeli_: Now this Analogy, comparison, or assimilation, would be
altogether false if Angels had no bodies at all, but were meerly
incorporeal; then it would follow, that the bodies after the
resurrection were made meer Spirits, and so ceased to be bodies, which
is false according to the doctrine of S. _Paul_, who sheweth us plainly
that after the resurrection they are changed in qualities into σώματα
πνευματικὰ _spiritual bodies, for there is a natural Soul_ or Animal
_body_, and so likewise, _there is a spiritual body_. From whence we
necessarily conclude that Angels have Bodies, and that they are pure
spiritual ones.

Now we shall come to the other point intended in this Chapter, that is
to shew that the opinion of Angels assuming bodies of the Elements here
below, is a meer figment, as must of necessity follow if this be a truth
that we have proved, to wit, that they have bodies; for then assuming of
other bodies must needs be in vain and to no purpose: but we shall also
shew the weakness and folly of that Tenent by these positive reasons
following.

1. Those that maintain the assumption of bodies dare not affirm that
they are so invested with those bodies, as are humane souls with their
bodies: for then there must be vital union, which cannot be but by
Divine Ordination: But it doth not any where either by Scripture, or
sound rational consequence, appear that either God appointed, or gave
power to Angels to assume to themselves bodies of what shape they
pleased, or that he ordained a vital union, betwixt the Angels and those
bodies they are supposed to assume either by Creation, or Generation,
and therefore if they did assume any such bodies it must but be as we
put on and off our Garments, or as Players put on and off their Perukes,
Vizards and Garments according to the several things or persons they
intend to represent and personate.

2. But the great question will be, who are the Taylors that shape and
frame them these vestments? what! must it be themselves that shape and
figurate these bodies, as snails are supposed to frame and make their
shells and houses? Surely not, because if they be simply incorporeal,
then they can make no contact with corporeal matter, and without a
corporeal contact there can be no alteration nor organization of matter,
and consequently, they cannot frame or shape themselves such vestments;
neither can any other actor or agent be assigned that can frame them,
and therefore the Tenent is a most ridiculous figment. And again if they
should have such solid bodies framed of the inferior Elements, as the
body of a Serpent, as the Witchmongers do suppose the Devil assumed when
he deceived _Evah_, and such bodies as Demons are vainly supposed to
assume to carry the heavy bodies of Men and Women in the air, then those
bodies must needs be of that solidity and compactness that they cannot
suddainly be wasted and dissipated, and then doubtlesly we should find
them sometimes, as we do the sloughs, _Exuvias_, or skins of Snakes, for
they could not be consumed in a moment. And it were horrid to suppose
that God should instantaneously create them, and as suddainly dissipate
and waste them. So that in verity there is nothing of certitude, but it
may be looked at as a Chimera and a Poetical Fable.

3. And if the Angels had not such bodily organs wherein they could move,
walk, speak, and perform other such actions withal, before they assumed
or crept into such vestments, their being inclosed and invested with
them and in them would no more fit and inable them to walk or speak in
them, than would an hollow Image inable a lame Man to walk, or a dumb
Man to speak that were inclosed in them. Therefore (suppose) as the
Witchmongers hold, that the Devil should appear to a Witch in the
assumed shape of a Cat, Dog, Foal or such like, and walk and talk with
him or her, if before that assumption of such a shape, the Devil could
not walk and speak, the having crept into such a vestment would no more
inable him to speak, than a dead Cat in an empty hogshead, or wind pent
in an empty bladder.




                               CHAP. XI.

  _Of the Knowledge, and Power of faln Angels._


These evil Angels of which we treat, did doubtless, before they left
their habitation and did not keep their first estate, participate of the
same knowledge and power, that those Angels still retain that did not
fall into that defection and rebellion; so that our disquisition must
be, what knowledge and power they have lost, and what they still do
retain, and this we may consider in these particulars. 1. That there are
many things of which they are totally ignorant and nescient. 2. The
knowledge that they have is dark and confused.

[Sidenote: 1 Cor. 2. 11.]

[Sidenote: 2 Chron. 6. 30.]

[Sidenote: Jer. 17. 9, 10.]

[Sidenote: Isai. 41. 21, 22, 23.]

[Sidenote: Matth. 2. 13.]

1. Concerning the first, this must of necessity be a certain rule that
what the holy and elect Angels do not know, the evil and faln Angels
must much more ignore, except the knowledge of evil and guilt, from
which the good Angels are free; and these may be reduced to these few
points. 1. We here may consider that the knowledge of Angels, is to be
restrained into these three ranks; first either their innate and
congenerate knowledge, or secondly their infused or revealed knowledge
by God in his Son Jesus Christ, or thirdly their experimental knowledge
that they gain by observation and experience, and it is of the first
only that we speak in this Paragraph, and the rest we shall handle anon.
2. That our cogitations, desires and affections are not known to the
Angels, unless they manifest themselves either by external signs, or
effects, or be revealed from God; And these ways they may be known, but
not otherwise; for it is manifest that Satan had darted it, or put it
into the mind of _Judas_ to betray Christ, yet had he so cunningly
carried himself, that neither by any effect nor sign did the Disciples
know it until our Saviour did reveal it unto them. So that the
Scriptures do plainly inform us of the truth in this particular, as,
_For what man knoweth the things of a man, save the spirit of man which
is in him?_ For this is only proper to God to search the heart, and to
understand the cogitations, as saith the Text: _For thou only knowest
the hearts of the children of men_, he only knoweth them, and neither
Angels nor men: and though the heart be deceitful and desperately
wicked, yet _God doth search the heart, and try the reins_. So that if
the good Angels do not know the cogitations, desires and affections of
Mens hearts, except God either reveal them unto them, or they be made
manifest by signs and effects, much less must the bad Angels know or
understand them. 3. Those things that are meerly contingent, and those
which depend upon free will, cannot be known of the Angels, unless they
be revealed by God, as is manifest by the Text. _Produce your cause,
saith the Lord, bring forth your strong Idols, or Diviners, saith the
King of Jacob. Let them bring them forth, and shew us what shall happen:
let them shew the former things what they be, that we may consider them,
and know the later end of them, or declare us things for to come. Shew
the things that are to come hereafter, that we may know that ye are
Gods: yea, do good, or evil, that we may be dismayed, and behold it
together._ And as the good Angels know not contingent things, or those
that depend upon free will, much less do the faln Angels understand
them, as is manifest in these examples. The Angel that was sent of God
to warn _Joseph to take the child Jesus, and fly into Ægypt_, did not of
his own innate knowledge, either in it self, or in its cause (as the
Schoolmen speak) know that _Herod_ would seek the child to destroy him,
because it was truly a contingent thing, and did only depend upon the
free act of _Herods_ will, and therefore by Divine Goodness and
Providence it was revealed to the Angel, thereby to preserve the life of
the child, and to fulfil the Scriptures. Neither do the faln Angels know
future events that are contingent, or depend upon the free will of men,
as is manifest in Satans tempting and afflicting of _Job_, which he
intended to have been his destruction, and therefore did falsly divine
and foretel that _Job would curse God to his face_, but the event was
not according to his lying conjecture, but to the manifestation of
_Jobs_ Faith and Patience, and produced his glorious restoration. So the
lying spirit in the mouth of _Ahabs_ Prophets, did not know that _Ahab_
would go up to _Ramoth Gilead_, or that he should be slain there, but
that God did reveal it unto him, and sent him forth with a powerful
commission to prevail. So that all the predictions and Divinations of
the Devil or his Angels are nothing but lying guesses and uncertain
conjectures; for what can be expected from him _who was a liar from the
beginning, and the father of lies_? Neither were his Idol-priests,
Wizzards, Diviners or Prophets any better but meer conjecturers and
lyars, as was most manifest in all those Oracles that were amongst the
Grecians, which uttered nothing but cheats, lies, equivocations and
ambiguous responsions. And those amongst the Jews were no better, who
took upon them to foretel and divine for others, but could not or did
not foresee their own destruction, as is manifest in _Ahabs_ Prophets
slain by _Elijah_, and the Priests of _Baal_ slain by _Jehu_, and
therefore must all those needs be deceived that run to Divining Witches
and Wizzards, of which sort of couzeners we have too many.

[Sidenote: _Object._]

And if against this it be objected that the Devils did know and confess
that Jesus was the Son of God, and therefore if they could tell this
that was so great a mystery, much more easily may they know other
inferior things, and so may foretel future contingencies, to which we
give this responsion.

1. We only affirm that Devils did not know Christ by their innate or
inbred knowledge, but they might know him by the revelation of the
Father, and by the things that were written of him by the Prophets, and
by the observation of those things that were manifested at his birth,
and shewed and done in his life time.

[Sidenote: Matth. 8. 29.]

[Sidenote: Luke 8. 31.]

2. And it is manifest that God did not altogether intend to have him
hidden from the knowledge of Devils, because he ordered that _the spirit
should lead him into the wilderness, that he might be tempted_, that his
power and victory might be shown over the Prince of darkness. And the
end that the wisdom of God had in this, was that the Devils to their
greater terror and horror might know their Conquerour, and by whose
power they should be tormented and thrown into the Abyss or bottomless
pit, and this made them cry out saying, _Art thou come to torment us
before the time_, and also _force us not into the Abyss or deep_.

[Sidenote: Luk. 2. 11.]

[Sidenote: Math. 3. 17.]

3. The Devils might know this because the Angels had proclaimed his
birth to the Shepherds, and told them, that _unto them was born that
day, in the City of David, a Saviour which was Christ the Lord_: And
they might know it from the appearing of the Holy Ghost in the form of a
Dove, and resting upon him, and by the voice which said from Heaven,
_this is my beloved son, in whom I am well pleased_. And they might know
it by the conquest that Christ had over the Devil, and by _their daily
being cast out by the power of his word_, and command, as by the finger
of God.

[Sidenote: 1 Cor. 2. 11.]

4. The mysteries of Salvation cannot be known unto the good Angels, but
by Divine Revelation, much less unto the bad ones, as witnesseth the
Text: _For what man knoweth the things of a man, save the spirit of man
which is in him? even so the things of God knoweth no man, but the
spirit of God._ The mysteries therefore of Salvation, as they have been
decreed by himself in his eternal counsel, are not known unto the
Angels, but by the revelation of the spirit of God and the complement
and fulfilling of his promises. So concerning the restauration or
precise day and hour of the coming of Christ, do not the Angels in
Heaven know, though their knowledge be vast and great, and therefore
much less those faln and rebellious Angels that are _chained in
everlasting darkness, untill the judgment of the great day_.

[Sidenote: Math. 18. 10.]

[Sidenote: Revel. 12. 9.]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Heb. 1. 14.]

[Sidenote: Josh. 5. 13.]

[Sidenote: Acts 12. 7.]

5. And as that which is not understood of the blessed and elect Angels
must needs be unknown unto the faln Angels, so likewise there are many
things known to the good Angels, that are hidden or but conjectured at
by the bad ones, as may be manifest in these instances. 1. The blessed
Angels know and see the face of the Father in beatifical vision, as
saith the Text: _Take heed that ye offend not one of these little ones;
for I say unto you, that in heaven their Angels do alwayes behold the
face of my father, which is in heaven_. Upon which _Beza_ hath this
note: _Loquitur more seculi hujus, ubi consistere in conspectu regis
faciemq; ejus perpetuò videre posse, signum est domesticæ intimæq;
familiaritatis_. But the faln Angels are totally deprived of this
blessed Vision, being cast forth of Heaven, as saith the Text. _And the
great Dragon was cast out, that old Serpent, called the Devil and Satan,
which deceiveth the world: he was cast out into the earth, and his
Angels were cast out with him._ And S. _Peter_ tells us, _that God
spared not the Angels that sinned, but cast them down to hell, and
delivered them into chains of darkness_. 2. And as they have lost the
vision and fruition of the mercies of God, so they have utterly lost the
knowledge of his will, concerning his Covenant of Grace and mercy to the
elect, for they are only ministring spirits sent forth to tempt to sin,
to afflict and punish, and have still enough for the advancing of the
Kingdom of darkness, but have no knowledge of saving grace nor the
mysteries of the Gospel, but are all enemies and adversaries to God and
the Kingdom of Christ, and _goeth about seeking_ continually _whom he
may devour_. But it is the blessed elect Angels that are _ministring
spirits, sent forth for to minister to them, who shall be heirs of
Salvation_. 3. The good Angels have the blessed messages revealed unto
them for the assisting and delivering of the godly. So an Angel did
comfort _Joshua_, and another warned _Joseph_ to take the child _Jesus_,
and to fly into _Ægypt_, thereby to preserve the childs life; and an
Angel delivered the Apostles forth of prison, and many such happy
errands are made manifest unto them, and they imployed about them, of
all which the faln Angels are utterly ignorant, and they are concealed
from them.

6. There are some things that the evil Angels know of, which the blessed
ones have no sensibility of, that is the knowledge of their own guilt,
and the experimental sense of the loss of Gods Favour, Love, Grace and
Mercy.

[Sidenote: Jude 6.]

[Sidenote: _De Civitat. Dei_, _l._ 9.]

2. The second thing that we proposed to handle, is, that the knowledge
that the faln Angels have is dark and confused, which is plain because
_they are reserved in chains under darkness, unto the judgment of the
great day_. Now those that are kept or reserved in darkness, must of
necessity have their knowledge dark, and consequently confused; and he
also that is the Prince of darkness, and the Father and Author of the
works of darkness, must needs like his children have his understanding
darkned also. And therefore we will conclude this point with the opinion
of S. _Augustine_ who speaking both of the Angels that stood, and those
that fell, saith thus: _Ante peccatum autem tam isti quam illi perfectè
omnia intelligebant. Accessit igitur istis propter peccatum aliquid
tenebrarum. Proindè etiam tenebræ appellantur, & in tenebris esse
dicuntur, cœlesti illa luce destituti, & in locum caliginosum
præcipitati. Ut indè intelligamus nonnihil tenebrarum naturali etiam
illorum menti accessisse, in pœnam admissi peccati in Deum, Deiq;
filium._ But we shall only here speak of their knowledge in reference to
things acted in this elementary and sublunary world, and that in these
particulars.

1. Though they retain the same faculty of understanding that they had
before their fall, of the generation, motion and mutation of natural
things here below, yet is it much darkned, and far inferior to the
knowledge of the good Angels in natural things, the one sort living and
abiding in light, and the other being shut up in darkness.

2. What knowledge soever they have by their natural faculties, or that
they may be supposed to gain by acquisition, is by them gotten or
learned for no other end, but for the hurt and destruction of mankind,
and not as the good Angels who make use of theirs for the benefit of
those that shall be heirs of Salvation. For as a good Physician labours
and studies to know the nature and virtues of Animals, Vegetables and
Minerals, and their parts and products, for the good and benefit of
mankind, but a Witch or poysoner laboureth to know their virtues thereby
to destroy and kill; even so do the evil Angels, and not otherwise.

[Sidenote: John 8.44.]

[Sidenote: 2 Thes. 2. 9, 10, 11.]

3. The knowledge of Devils whether natural or acquisitive is spurious,
erroneous, fallacious, deceitful and delusive; both in respect of
themselves and others, for as saith the Scripture: _He was a murderer
from the beginning, and abode not in the truth, because there is no
truth in him. When he speaketh a lie, he speaketh of his own: for he is
a liar, and the father of it._ Therefore saith learned _Rollock_ upon
this very place: _Hoc est loqui ex ingenio suo, quod naturale est sibi
facere; suum enim & quod ex sese deprompsit, non autem quod aliundè
accepit, profert_. For as all the endeavours of the faln Angels tend to
the seduction and delusion of others, so are they, and were they the
deceivers and deluders of themselves: For it is most manifest that their
minds are so obcæcated and covered over with darkness, that although
they be not altogether in general destitute of the knowledge of that
which is just and unjust, good and evil, pious and impious, yet they do
not acknowledge their own sin, as they ought, for they are so
pertinacious in their sin and wickedness, that they do not attentively
perpend and consider their own evil, and therefore are not truely
sensible, or do understand that it is evil, and therefore are by the
just judgment of God so absolutely obcæcated that they cannot
acknowledge their own evil and sin. And as that knowledge they have is
so darkned that they have deluded and deceived themselves, so all their
knowledge in respect of others is erroneous, fallacious and lying, as
the Text witnesseth of Antichrist: _Even he whose coming is after the
working of Satan, with all power and signs, and lying wonders: And with
all deceiveableness of unrighteousness, in them that perish. And for
this cause God shall send them strong delusions, that they should
believe a lie._

4. In regard of the words, intentions and actions of wicked Men they
both know and may foretel much, because they are the Authors and
devisers of those evils and wicked thoughts; as it was the Devil that
pushed on the Scribes and Pharisees to accuse and put Christ to death,
for it was _their hour and the power of darkness_, and it was Satan that
had darted it into the mind of _Judas Iscariot_ to betray his Master:
And therefore the Devils might probably (if not certainly) know that his
death would be brought to pass; so that they may easily foretel what
themselves have projected and prepared instruments to accomplish.

5. The acquired knowledge of the faln Angels must needs be great in
regard of their vast multitudes and their being dispersed in this
caliginous air or Atmosphere, for the Devil is called the Prince of the
air (if that be literally to be understood) and he compasseth the earth
and walketh to and fro in it, and _goeth about, seeking whom he may
devour_, and therefore by their agility of body and celerity of motion
may easily know what is done and spoken, and may so very quickly convey
it one to another, and so may most readily communicate things that are
acted or spoken at an incredible distance one from another; but yet all
this no further than Divine Providence will permit and allow of.

[Sidenote: _De ver. influ. rer._ _l._ _p._ 425.]

6. The Witchmongers and others do attribute a kind of omnisciency to
Devils in respect of their acquired knowledge, which we by no means can
allow them, and that for these reasons. 1. Though it be granted that
they do grow and increase in the knowlege of sin, evil, and wickedness,
therewith to hurt, devour and destroy, or gain more skill and craft to
lie, cheat, delude and deceive; yet that they either gain or gather any
knowlege that is good, or for any good end, is absolutely false, for
_they abode not in the truth_, neither are they lovers of truth, but are
utter Enemies to all good knowledge and verity. 2. That they may be
Masters of all the arts or wayes of deceit, lying, cheating and
delusion, is no way to be denied; but that they should (as many suppose)
by reason of their longevity and duration, learn and be perfect in any
or all of the good Arts or Sciences, is to me utterly incredible,
because they are the Corruptors of all, but the perfectors of none, else
should they be the greatest Philosophers in the World, which is false.
And therefore most Christian and pious was that Sentence of that
unjustly censured Person _Paracelsus_ in these words: _Et licèt Diabolus
quidem plurima machinetur: hoc tamen cum omnibus suis legionibus
præstare minimè potest, ut vel abjectam ollam frangat, nedum eandem
faciat: multò is minùs quenquam occidere, aut jugulare potest, nisi id
mandato, permissu jussuq; ac vi divina faciat_.

The other main point that we undertake to handle in this Chapter, is,
touching the power of the faln Angels, and that is to be considered in
these three particulars: 1. In general in respect of their power, either
in spiritual and moral things, or in things natural. 2. Or in respect of
spiritual and moral things in particular. 3. Or in respect of Physical
and sublunary things.

[Sidenote: John 12. 31.]

[Sidenote: Ephes. 2. 2.]

[Sidenote: Rom. 14. 17.]

[Sidenote: Ephes. 6. 12.]

[Sidenote: Heb. 2. 14.]

[Sidenote: _Vid. Caten. Aur. Tho. Aquin._]

[Sidenote: Psal. 119. 89.]

[Sidenote: Psal. 147. 8. 16, 17, 18.]

[Sidenote: Psal. 148. 8.]

[Sidenote: Ephes. 6. 12.]

[Sidenote: _Homil._ 22. _p._ 257.]

[Sidenote: Jo. 8.]

1. And for the first it must of necessity be granted, that their power
since their fall is much diminished, or at least restrained and chained
and fettered up. For they becoming Rebels against the Almighty, and not
keeping their first Estate, but having left their own habitation, it was
most agreeable to the wisdom and justice of God to take away from them
the greatest part of that power and authority that he formerly had given
them, and so to imprison and chain them up, that they might never be
able to attempt or perform the like Rebellion again; otherwise the
Almighty should not have used that wisdom that is ordinary with earthly
Princes, who haveing overcome those that rebelled against them, do not
only disarm them, but also confine or imprison them. And to this very
thing do the Scriptures allude, when they say, that _they are delivered
into chains of darkness_, and that _they are reserved in everlasting
chains under darkness unto the judgment of the great day_. So that
though the Devils still retain their cruel, wicked and devouring will
and mind; yet they are but like the Lyon within the Bars of Iron, or
_Bajazet_ in the Cage of Iron led about by _Tamberlan_, and so though
they be never so cruelly bent to do mischief, yet they are under the
Chains and cooped up in the Grates of Darkness, and kept in Everlasting
Chains that they are never able to break or unloose. And though he be
called the God of this World and the Prince of it, yet that is not to be
understood, that he is the Prince and Ruler of the Creatures of the
World, or that he giveth riches, health, honour or the like, for those
are the gift of God only and not of the Devil; but he is the God and
Prince of the evil and wickedness that is in the World, for in that, and
by that, he reigneth and ruleth; and to this purpose saith _Rollock_:
_Damnatio est Satanæ, qui peccati author est. Nam vita hujus mundi est
secundum principem cui potestas est aeris, &c. Dicitur autem Princeps
hujus mundi, quia per peccatum, & mortem regnat in mundo: ut enim teste
Paulo, Regnum Dei positum est in justitiâ, & pace, & gaudio per spiritum
sanctum, sic regnum Satanæ positum est in injustitia, & morte. Vnde ipse
propter peccatum per quod regnat, dicitur rector tenebrarum. Propter
mortem per quam regnat, dicitur imperium mortis habere._ And upon this
place St. _Augustin_ saith thus: _Nunc Princeps hujus mundi ejicietur
foras, absit ut Diabolum principem mundi ita dictum existimemus, ut eum
Cœli & terræ dominari posse credamus: sed mundus appellatur in malis
hominibus, qui toto orbe terrarum diffusi sunt. Sic ergò dictum est:
Princeps hujus mundi, id est princeps malorum hominum qui habitant in
mundo. Appellatur etiam mundus in bonis, qui similiter per totum orbem
terrarum diffusi sunt: Ideò dicit Apostolus, Deus erat in Christo mundum
reconcilians sibi: Hi sunt ex quorum cordibus principes mundi ejicientur
foras._ And whereas also Satan is called _the Prince of the power of the
air, that worketh in the Children of disobedience_, it is not literally
so to be understood, as though he had the natural power of ruling the
air, and causing of winds, hail, snow, frost, rain, thunder and
lightning, for these are all ordered according to the will of divine
providence and the causes that he hath established in the Elements: So
_David_ speaking of the Heavens, the Earth, and the Elements, doth
conclude thus; _They continue this day according to thine ordinances,
for all thy servants_: And it is he that ordereth all these, as saith
the Text: _Who covereth the Heavens with Clouds, who prepareth rain for
the earth, who maketh grass to grow upon the mountains. He giveth snow
like wool, he scattereth the hoary frost like ashes. He casteth forth
his ice like morsels: Who can stand before his Cold? He sendeth forth
his word, and melteth them: he causeth his wind to blow, and the waters
flow._ And all these fulfil the will and command of God, and not the
will of the faln Angels; for the Text saith: _Fire and hail, snow and
vapour, stormy wind fulfilling his word_; so that if they have any thing
to do in the sublunary changes or motions of Meteors, it is but only as
instrumental and organical Causes, working meerly as they are ordered
and acted by the first cause that worketh all in all, as the Christian
Philosopher Doctor _Fludd_ hath most learnedly proved in his Treatise of
Cosmical Meteors, which I seriously commend to those that desire full
satisfaction in this particular. But the Devil is chiefly called _the
Prince of the power of the air_, because he is the proud, high, airy and
spiritual Prince and Ruler of wickedness in high or super-cœlestial
places, by which proud, airy, and spiritual wickedness, _he worketh in
the Children of disobedience. For we wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of
the darkness of this world, against spiritual wickedness in high
places_, ἐν τοῖς ἐπουρανίοις. Upon which learned _Beza_ saith thus:
_Homines quorum fragilis & caduca est natura, cui opponuntur versutiæ
spirituales, infinitis partibus potentiores_. And again, _Ista nomina
tribuit Angelis malis, propter effectus, non quod eos suâ vi possint
præstare, sed quia illis Deus laxat habenas_. And therefore S.
_Chrysostom_ upon this place saith thus: _Mundi verò dominos eos vocat,
non quod mundum gubernent, sed solet scriptura malos actus hunc mundum
vocare, ut quando Christus dicit, vos non estis ex hoc mundo quemadmodum
ego non sum ex mundo_.

[Sidenote: _De operib. Dei_ _l._ 4. _c._ 6. _p._ 175.]

[Sidenote: Jo. 17.]

2. To consider their power in spiritual and moral things particularly,
we shall find they have no power in some things, but by their fall have
utterly lost it, as is apparent in these few points. 1. They have lost
that freedom of will that they had by Creation, and were partakers of
before they fell, and agreeable to this is the _Thesis_ of learned
_Zanchy_, which is this: “That all Devils have so far their wills made
obstinate in sins, the hatred of God, Christ, and of Mankind, that from
this evil they cannot will to repent, and thereby be saved;” and this he
thus proveth. 1. Because in the Scriptures they are called, πονυροὺς
κατ’ ἐξοχὴν, for they are now become such, that they cannot be changed
from their malice and wickedness; because it is become natural unto
them. 2. From whence it is manifest, that the whole time since their
fall, never yet any of them hath given any sign of resipiscence. 3. If
they could repent and believe in Christ, then for them and their sins
Christ also should have died; for he saith, _that he prayed for those
that were to believe in him_; but they neither believe in him, neither
did he die for them. 4. But the chief cause of their impenitency is the
just judgment of God, that hath given them up to hardness of heart,
because they sinned knowingly and wilfully against the truth. And this
point is sufficiently proved by _Thomas Aquinas_, the rest of the
Schoolmen and many others. 2. So that as they have lost freedom of will,
so they cannot at all will or act to be saved, or to repent. 3. And as
they cannot will or act to repent or be saved, so the whole acts of
their wills are evil, malicious and wicked, _being liars and murtherers
from the beginning_.

3. The third is to consider their power in sublunary and elementary
things which is the most pertinent to our present purpose, it being the
thing that some have magnified even to a kind of omnipotency, and
therefore we must the more narrowly ventilate and examine it, which we
shall do in this order.

1. How great soever the power of the faln Angels may be supposed to be,
yet neither in knowlege can they be deemed to be omniscient, or in power
to be omnipotent, because they are created Beings, circumscribed,
limited and finite, and consequently can perform no act that necessarily
must require an omnipotent power, and so can neither create things _de
novo_, annihilate or transubstantiate any Creature or substance, or
pervert or put forth of order, the things that God by Creation, Decree
and Providence hath set into their certain orders of Generation,
alteration and corruption.

[Sidenote: _Ut supra._]

2. How great soever their power may be supposed to be, yet rationally it
must be taken for a truth, that they have not the same power that they
had before their fall. For as _Zanchy_ saith: _Certum est enim in
universum, & in genere, hac etiam in parte illos punitos fuisse, ut non
possint quicquid poterant, cum boni essent, nec etiam quicquid nunc
velint_. Because the Holy Ghost beareth witness, _that they are bound in
Chains_, and that Satan begged leave of God to invade _Job_, that they
fought with the good Angels, but were overcome, and that they may be so
resisted of believing men that they may be overthrown. _Ac væ nobis,
nisi potentia Dæmonum infirmata esset, & à Domino comprimeretur, &
compesceretur._

[Sidenote: _Zanch. de op. Dei ut supra._]

3. And what power soever be granted to the faln Angels, yet it is by the
opinion of all the learned, restrained only to these sublunary and
inferior bodies, and that they have neither power by Creation or
Ordination, to work upon, move, or alter things that are Angelical,
Celestial, Ethereal and Superior, but only are chained in this
Caliginous Atmosphere, and impure air. For it is manifest, that superior
bodies work upon those that are inferior, but not on the contrary,
neither have we any examples that can prove that they do operate upon
Celestial bodies, and so their power (how great soever some may suppose
it to be) is only restrained to these inferior sublunary things.

[Sidenote: Gen. 19. 24.]

[Sidenote: Isai. 37. 36.]

4. The operations and actions performed by the faln Angels, may be
considered, either in the simple respect of their natural and created
power, and this how great soever it was before their fall, is not only
lessened, but that which remains, is limited and restrained with the
Adamantine Chains of the decree of divine providence: or in respect of
what power they may have superadded by God, when they are Commissionated
and sent by God to effect some particular actions, as for example,
_Moses_ and _Aaron_ had but the ordinary strength and power that was
common to other men, before they were sent upon the message to
_Pharaoh_, and made Instruments to deliver the Israelites, for then were
they armed and indowed with the power of working great and stupendious
Miracles. So it cannot rationally be imagined that the two Angels that
were sent as Instruments to destroy _Sodom_ and _Gomorrha_, did or could
of their own proper, individual and created power, bring down Fire and
Brimstone from Heaven to burn those two Cities, but that it was brought
to pass by the Power of the Almighty, as granted and given to them for
that judgment only, and not by that ordinary power that they could
always exercise, for the Text saith: _Then the Lord rained upon Sodom,
and upon Gomorrha brimstone and fire from the Lord forth of heaven_.
Neither can it rationally be supposed that one Angel hath by his created
power, that ability, that _he can slay in one night an hundred
fourscore, and five thousand_, as it is written _the Angel did in the
camp of the Assyrians_, but that it was brought to pass by the power of
Jehovah superadded unto him, to work the great deliverance of _Hezekiah_
and his people. Upon which place the learned Expositor _John Calvin_
saith thus: _Solus quidem dominus satis per se potest, ac certè solus
nos servat: Angeli enim, manus quodammodo sunt ipsius: Unde etiam
Virtutes & Potestates vocantur. Interim hæc vis soli Deo tribuenda,
cujus organa tantummodo sunt Angeli, ne in superstitionem incidamus._
From whence we may note these two things. 1. That even Devils are but
the organs and instruments by which God accomplisheth his will, and
executeth his wrath and justice, and so are but as tormenters and
executioners to act no more than what they are appointed and commanded
to do. 2. We may observe that in times past they had large Commissions
given and great power superadded to perform great wonders for the
destruction of the wicked, which was done for great and extraordinary
ends, such as in these days the Lord doth seldom or never use, and
therefore there can be no reason now shewed why Devils should have any
extraordinary power added unto them in working strange feats for Witches
and Sorcerers.

[Sidenote: _De op. Dei_ _l._ 4. _c._ 4. _p._ 174.]

[Sidenote: 2 Pet. 2. 4.]

[Sidenote: Jude 6.]

[Sidenote: _Loc. Com._ _p._ 12.]

[Sidenote: Matth. 25. 41.]

5. It will much conduce to the clearing of this point of the power of
Devils to examine into what place they are faln, or since their
rebellion into what Prison they are shut, and this we shall give in the
Thesis of learned _Zanchy_ who saith thus: “All the evil Angels were
thrust down from Heaven, into places that are below the Celestial Orbs,
to wit into this air, and below, as it were into a caliginous Prison,
where they are reserved unto the Universal Judgment as bound with
chains.” And this is plain from the words of S. _Peter_, who saith: _For
if God spared not the Angels that sinned, but cast them down to hell,
and delivered them into chains of darkness to be reserved unto
judgment_. To which accordeth that of _Jude_: _And the Angels that kept
not their first estate, but left their own habitation, he hath reserved
in everlasting chains under darkness, unto the judgment of the great
day_. For as learned _Musculus_ tells us: _Decet Christianum hominem ea
modestia, & cautio, ut nihil affirmet, nec si quis alius affirmaverit,
inconsideratè recipiat, quod non certo veritatis testimonio è sacris
literis desumpto, confirmari queat_. To this we shall only add what the
acute and learned Theologue _Amesius_ notes upon this place of _Peter_,
which in English is this: “In general (he saith) we are taught, that
they did not keep their first estate, that is, they did forsake
righteousness and that station in which they were placed of God, and
afterwards they have exercised from the beginning, envy, lies and
murther against Men. Also (he saith) we are taught, that they were a
great number that were partakers of this defection, and therefore the
Apostle speaketh in the plural number. 1. They are said to be thrust
down _in Tartarum_ into Hell by reason of the commutation of estate and
condition, because that from a most high condition, which they received
by creation, they were cast down to an estate most low. 2. By reason of
commutation of place, because they were thrust down from a place of
beatitude, where they were conversant about the Throne of God with the
rest of the Angels, into an inferiour place subject to sin and misery.
But that this place is in the lowest parts of the earth, as the Papists
do hold, cannot be made forth from the Scriptures, but rather the
contrary, for they are said to be conversant, and to rule in the air,
and to walk to and fro in the earth seeking the subversion of Men. This
at the least is manifest from the Scriptures, and ought to satisfie
those that are not too curious. 1. That they suffer a great change of
estate and condition. 2. That they are excluded and shut out from their
first habitation. 3. That they are in such a place where they suffer
both the pain of loss and of sense. They are said to be delivered over
to darkness, partly in respect of sin, and partly in respect of misery;
for darkness in Scripture doth denote both: and they are said to be
delivered in chains, by a metaphor taken from facinorous persons, that
are condemned and kept bound in prison with chains, and the chains are
these. 1. Obfirmation or obduration in sins. 2. An utter despair of any
freedom or deliverance. 3. A terrible, expectation of extream misery,
and an horrid fear of being cast into the abysse or deep. 4. The
Providence of God which continually watches over their custody,
imprisonment, and punishment. They are said to be reserved to damnation,
because they are so bound up in these evils and miseries, that they
never can escape; and yet these are but the beginnings only of their
miseries, for they are hereafter _to go into that everlasting fire, that
is prepared for the Devil, and his Angels_.”

[Sidenote: Job 1. 7.]

[Sidenote: 1 Pet. 5. 8.]

[Sidenote: 1 Kings 22. 22.]

6. Though the Devils be said to be reserved in everlasting chains of
darkness, yet are they said sometimes to be loosed, and _to go to and
fro in the earth_, and to walk up and down in it, and _that Satan doth
like a roaring lion walk about seeking whom he may devour_. Which must
be understood (as we have shewed before) that in respect of his evil
will, malice and envy, he seeketh and desireth the overthrow of all
mankind, but yet is so restrained that he doth but act, what, where,
when and so far only as God doth limit and order him. For though it be
usually said that God doth permit him, yet it cannot be understood as a
bare and nude permission, as though God should suffer him to go so loose
and at liberty, that he may exert and exercise his power to the
uttermost, for then all the godly should be destroyed both in Souls and
Bodies, and God should only sit by as a bare spectator, not as an
Orderer, Ruler and Governour, even as though an hungry fierce Lion that
had been chained up in a grate, should be let loose to rage and run
where he would, and to kill and devour what he could, and thus the
Witchmongers do suppose of him, which is false and contrary to the
testimony of Gods word. But when the Almighty maketh use of Satan or his
Angels, they are only so let loose that he hath a hook in their
Nostrils, and their Necks in a chain, that they can act no more nor no
further than he ordereth, and gives them leave to accomplish, and thus
are they limited not only by his irresistible will and decree, but they
are also watched over and ruled by the good Angels that are as it were
their keepers and overseers. So when the Devil is used as an instrument
to afflict Holy _Job_, he is first let loose to afflict him in his
Children and Goods, but not to touch his Body; and the second time he
hath leave and power given him to lay his hand upon _Jobs_ Body, but not
to take away his life: which do plainly shew, that he is not only and
barely suffered to do what he will, but hath his limits set how far he
shall act, and no farther. And when God maketh use of him for the
punishment of the wicked, he giveth him power, and ordereth him how far
to act or prevail. As in the case of the lying spirit in the mouth of
_Ahabs_ Prophets, the evil spirit is sent forth with this commission,
_And God said thou shalt perswade him and prevail also: go forth and do
so_. By which it is manifest that he prevaileth more by the virtue of
Gods command and commission, than by his own proper created power.

[Sidenote: _Vid. Lambert. Dan. Isagog._ _c._ 24. _p._ 68.]

[Sidenote: 1 Cor. 10. 13.]

[Sidenote: _Exages. Aphor._ 14. _p._ 133.]

7. It is manifest that as the good Angels are the Ministers of God for
the Salvation of mankind, so the evil Angels are ministring spirits only
seeking the destruction and damnation of Men; and though God doth use
the Ministry of these that are evil and have an evil will, yet he useth
them well, and to good ends, that is, as the executioners of his justice
to chasten the godly, and to restrain, or destroy the wicked. Therefore
God and the Devil do not afflict, tempt or do any other thing for the
same ends; for God acteth to prove, preserve, and stir up to goodness,
but the Devil acteth to bring into sin and evil, to destroy and to bring
to despair, as is manifest in the History of _Job_. And therefore here
we may consider the several ways wherein God useth the evil Angels as
his instruments, and that is in these particulars. 1. God useth him
generally for temptation both of the good and the bad; so he tempted
_David_, Christ and the Disciples, for Satan had _desired to sift them
as wheat_, and therefore he is called ὁ πειρόζων, the tempter: and these
temptations are internal and spiritual, for _we fight not against flesh
and blood, but against spiritual wickedness in high places_. And in
these as far as concerneth the faithful, he acteth but only as God
permitteth or ordereth him, as is plain in the case of _David_, where
one Text saith, _Jehovah moved David to number the people_, and in
another place, _and Satan stood up, and moved David to number the
people_: where it is to be noted that God did it as the director and
orderer, and Satan performed it as his instrument and servant. And the
Apostle telleth us; _that God is faithful, and would not suffer the
believing Corinthians to be tempted above what they were able, but would
with the temptation also make a way to escape, that they might be able
to bear it_. 2. God maketh use of him for the chastisement and
affliction of the godly, as is most manifest in that of _Job_; but this
only so far as he is limited, ordered and commanded from God and no
further. 3. When Satan as a tormenting or punishing instrument is used
of God, he hath his commission given him how far only he shall act and
proceed, beyond which he cannot go one hairs breadth, as is manifest in
the case of _Ahab_ and the _Gadarens_ Swine, so that we may conclude
this with the learned Aphorism of _Piscator_ in these words: _Etsi autem
Satan seu Diabolus cum suis Angelis Deo et filiis Dei adversatur quantum
in ipso est, nimirùm voluntate et conatu: non tamen effectu; ita nimirum
ut vel fidelibus perniciem afferre, vel quicquam efficere possit quod
Deus nolit. Deus enim illum potentiæ suæ fræno vinctum constrictumq
tenet: ut ea modò exequatur quæ ei divinitùs mandata, aut concessa
fuerint._

8. Lastly, we shall now examine the particulars wherein learned _Zanchy_
doth acknowledge the faln Angels to have power over our and other
sublunary bodies, and they are principally these.

[Sidenote: _De oper. Dei._ _l._ 4. _c._ 10. _p._ 186.]

[Sidenote: Acts 8. 39, 40.]

1. Upon the supposition granted that the faln Angels have permission, he
holdeth that by their own proper created natural power, they can as they
please move in place: as to lift a Body up from the earth on high, and
then to let it fall or throw it down to the earth; that they can
transfer or carry a body from one City to another in a very short space
of time: Lastly, that they can move and agitate bodies with every kind
of local motion that none can resist them. And that therefore all those
strange transportations of Witches in the air into forraign and far
distant places (he holdeth) need not be thought strange or impossible,
and that they may be done with great celerity, and in a short time. And
this he thinketh he proveth by the example of _Philip, who when he had
instructed the Eunuch in the faith and baptized him, was caught away by
the spirit of the Lord, that the Eunuch saw him no more, and that he was
found at Azotus_. Upon which we must make these animadversions. 1. That
upon the supposition or ground that faln Angels are simply and meerly
incorporeal, this must be false, for then they cannot move in place, nor
agitate any bodies, as we have sufficiently proved before. 2. And though
upon the supposition that they are corporeal, they may move in place,
and may move and agitate other bodies, yet that must be understood in a
proportionable measure, according to their power and strength, and not
in an infinite, or indefinite respect; for though one Devil may be
supposed to move or lift up that which would load an Horse, yet it will
not follow that he can move or lift up as much as would load a Ship of a
thousand Tun; and though one Devil might remove a Millstone by his own
created power, yet it will not follow that he can remove the greatest
mountain that is to be found. 3. And whatsoever motion Devils may have
here in the air, or power to remove and agitate bodies, yet the least of
these cannot be performed but by licence and permission from God, which
licence and permission is always for ends agreeable to his Wisdom and
Justice; but for God to license or permit Devils to appear to Witches in
the shape of Cats, Dogs, Squirrels or the like, to the end to suck upon
their bodies or to have carnal copulation with them, or to transport
them in the air to places far distant, to dance, revel, feast and to do
homage to the Devil (as the Witchmongers alledge) is for so impure,
filthy, horrid and abominable ends, as can no way agree with the Wisdom
or Justice of the Almighty, and therefore must needs be false and
frivolous. 4. And that which the faln Angels are in the Scriptures
recorded to have performed, may be considered, whether they accomplished
those things by their own created power, or by the power of God granted
to them when they are sent forth to perform such or such an act: For as
it may not be rationally granted that the two Angels that were
instruments for the destroying of _Sodom_ and _Gomorrha_ did bring down
fire and brimstone from Heaven by their own created power, nor that the
destroying Angel in _Egypt_ did in one night kill all the first-born by
his own power, but by the power of the Almighty granted unto him in that
mission, so it is not rational to suppose, that although Satan might by
internal motions and spiritual temptations prevail with the _Sabæans_
and _Chaldæans_ who were his Vassals, wherein he could work what he
would, to take away the Oxen, Asses and Camels of _Job_, and to slay his
Servants: though (I say) he might do this by his created power; yet that
he should bring fire from Heaven to destroy the sheep, or that he by his
created power could raise such a wind, as could blow down the house in
which the Sons and Daughters of _Job_ were, and slay them, is not
probable, but that it was performed by that assisting power that was
granted him of God, to effect that affliction upon _Job_, that God had
determined for the trial and manifestation of his Faith and Patience,
which cannot in any reason be said to be done by Devils in their
transactions with Witches, and therefore must needs be Fables and
Chimeras. 5. And whereas he addeth that the Devils can perform all kind
of motions with natural bodies, and that none can resist them, it is too
large by far; for by that rule they might shake and remove the earth,
which they cannot do, for it abideth firm according to Gods appointment
in the creation: And it is absurd to think that the superior and good
Angels cannot resist them, who have far greater force and might than the
faln Angels have. 6. And whereas he would prove the power of Devils by
that of the spirit of the Lord conveying of _Philip_ from the Ethiopian
Eunuch, which supposing it to be a good Angel, it must likewise be
granted to be furnished from God to have that power to carry him away,
and doth not necessarily conclude that the Angel did it by its proper
created power: neither is the consequence good, to argue that what a
good Angel may do, that therefore a bad one may do the same or the like,
for their powers and strength are not equal, the one retaining what he
had by creation, the other losing much by reason of his rebellion and
fall; as an outlawed person hath not in a civil respect the same power
that another person hath that is under a legal capacity, and as a
prisoner that is loaden with chains, gives and fetters, can neither
walk, leap, or run so fast, as he that hath none, no more can the
fettered Devils move with that agility and celerity that the good Angels
can do that have no fetters nor chains at all.

[Sidenote: Apoc. 7. 2.]

[Sidenote: 2 Sam. 24. 16.]

[Sidenote: Acts 12. 23.]

2. A second kind of actions that he assigneth unto Devils is, that they
cannot only move bodies locally, but also can alter them diverse and
sundry ways, as to make hot things of cold, and so on the contrary,
white things of black, and black of white, and can make of fair things
deformed ones, and so on the contrary, and can make sound bodies sick,
and sick bodies sound, affecting them with various qualities. But these
particulars he leaves altogether without proof, except one Text in these
words: _And he cried with a loud voice unto the four Angels to whom it
was given to hurt the earth and the seas_. From whence we shall observe
these things. 1. It is granted that God doth make use of evil Angels to
punish the wicked, and to chastise and afflict the godly, and in the
effecting of these things that they have a power given them to hurt the
earth and the Sea and things therein, as to bring tempests, thunder,
lightning, plague, dearth, drought and the like; but that in the
effecting these things, they have a dative power above what they had in
Creation, and that they are commissioned and sent by God upon purpose to
fulfil and effect these things, and so are as the organs and instruments
to perform the will of God in his justice, and are always for such ends
as tend to the Glory of the Creator: But for Devils to be sent to play
such ludicrous, filthy and wicked tricks with Witches, as is commonly
affirmed, suits not at all with the Wisdom and Justice or Glory of God,
neither have we any such examples in holy Writ, no further, but that
Devils only are Gods Executioners or Hangmen. 2. It doth no where appear
that the Devils can alter, or change the shape or qualities of things at
his own will and pleasure, but the contrary is manifest in the Priests
of _Baal_ in the time of _Elijah_ upon the Mount _Carmel_, where their
Idols or Gods were to shew their power by firing the Sacrifice, a thing
which if Satan could have done for them with all his power, it had been
most advantagious for his Kingdom; but it is evident that he neither did
nor could procure as much fire as would burn the Sacrifice, though
earnestly called upon by his best Servants the Idolatrous Priests. But
thou wilt say, his power was then restrained and withholden at that time
from effecting any such thing. Well, grant it were so, what was the end
that God used that restriction upon him at that time for? was it not
because God would not contribute to magnifie the Devils Kingdom? nor to
suffer him any longer to deceive his people? But to discover the
weakness of his power, who is not able of his own created power, to
bring forth fire where there is none, not able to break a paper window,
unless he have leave and power given him from God. And therefore much
less can, for the magnifying of his own power, and to dishonour the
Creator, appear as a Cat, Dog, Squirrel or the like to Witches, suck
upon their bodies, have carnal copulation with them, or transport them
in the air, for this were to advance his credit too much, and utterly
derogatory to the Glory of God. 3. Concerning Satans being an instrument
and means to bring and cause diseases, it may be considered these two
ways. 1. In an ordinary way he seduceth and draweth men to gluttony and
drunkenness, by which way of ingurgitation and excess they draw and
contract to themselves diverse Diseases, as Coughs, Catarrhs, Dropsies,
Scorbutick Distempers and the like. Others he draweth to insatiable lust
and concupiscence, that thereby they fall into the _Lues Venerea_, and
the whole troop of those dire and horrid Symptomes that accompany it,
whereby Men and Women undergo great misery, pains, sickness, and
sometimes death. Sometimes he pusheth Men on so far in malice, wrath,
choler and passion, and many other such like ways, that they wound, lame
and sometimes kill one another; and in this sense he may be said to
cause diseases diverse ways. 2. But there is another way more
extraordinary wherein as an instrument he may be said to cause diseases
and sometimes death, as in that case of _Davids_ numbring of the people,
where there died of the Pestilence seventy thousand, and though this
Pestilence was sent by Jehovah, yet was a destroying Angel the
instrument and minister in the execution of it, for the Text saith: _And
when the Angel of the Lord stretched forth his hand upon Jerusalem to
destroy it, the Lord repented him of the evil, and said to the Angel
that destroyed the people, It is enough: now stay thy hand_. And _Herod_
for assuming to himself that honour that was only proper to God, _was
immediately smitten by the Angel of the Lord, and was eaten up of worms,
and gave up the Ghost_. And the Psalmist saith: _He cast upon them the
fierceness of his anger, wrath, indignation and trouble by sending evil
Angels among them_, the Hebrew giveth it, the emission or sending out of
evil Angels. From whence it is manifest that evil Angels are the organs
and instruments of Gods wrath, and as Ministers cause Plague, Pestilence
and other diseases. 3. Thirdly, there is another great question whether
or not the Devil by his vassals, to wit, Sorcerers and Witches doth not
cause diseases and death, as is believed by those vomiting up of strange
things exceeding the bigness of the Gullet to get either up or down, of
which we shall speak largely where we handle the opinion of _Van
Helmont_ concerning the actions of Witches: Here only we shall say thus
much, that the Devil is author and causer of that hatred, malice,
revenge and envy, that is often abounding in those that are accounted
Witches, which desire of revenge doth stimulate them to seek for all
means by which they may accomplish their intended wickedness, and so
they learn all the wicked and secret wayes of hurting, poysoning &
killing, but yet we affirm, that what evil soever they perform, it is by
causes and means that work naturally, and so the evil is only in the use
and application, and not in the efficients or means.

[Sidenote: 1 Cor. 12. 8, 9.]

[Sidenote: Psal. 107. 18, 20.]

[Sidenote: Isai. 54. 16.]

[Sidenote: _De inject. material._ _p._ 598.]

And whereas he holdeth that Devils as they can cause Diseases, so they
can cure them and take them away, we must crave to be excused if we
cannot subscribe to his opinion, and that for these reasons. 1. Because
of their causing of Diseases we have sufficient evidence in the
Scriptures, but of their curing of any, we have not any mention at all;
and though some will think this but weak because it is negative, yet it
is not probable, but as it expresseth the one fully, so it would have
given some hint of the other, if there had been any such matter. 2. But
the Scriptures do inform us, that the gift of healing or curing
Diseases, is not in the power of Devils by their Creation, much less
since as a gift bestowed upon them, but floweth solely from God by the
Ministry of good Angels, of whom _Raphael_ (that is, the Medicine or
health of God) is the chief. And that it is reckoned amongst the gifts
of the Holy Ghost is most plain: _For to one is given by the spirit the
word of wisdom, to another the word of knowledge by the same spirit. To
another faith by the same spirit: to another the gifts of healing by the
same spirit_; but these gifts of healing are not given to Devils, but to
the chosen ones of God. And the Psalmist where he is speaking how God
afflicted and brought low the people of _Israel_ by reason of their
sins, saith: _Their soul abhorred all manner of meat, and they drew near
unto the gates of death, but he sent his word and healed them_. And God
declareth, that if his people _Israel_ would keep his Statutes, he would
bring none of those Diseases upon them that he had threatned, for (he
saith) _I am the Lord that healeth thee_, and this he doth by the
ministry of good Angels, or by natural means, and not by Devils. 3. That
Devils are no causers or instruments in curing Diseases is manifest,
because that were to make him act contrary to his original destination
after his fall, wherein in his own propriety, _he is a murderer from the
beginning_, and that both of souls and bodies, and never did, nor doth
any good to mankind, either spiritual or natural, either real or
apparent; for that were to act contrary to his will, nature and
disposition, and contrary to the Ordinance and appointment of God who
hath Created the destroyer to destroy. Therefore Satan after his fall
was not ordained of God to be an healer, preserver, or sanator of
diseases, but to be a destroyer, a wounder and murderer; for his nature
is become so wicked and malignant, that his whole endeavour is the
destruction of mankind, both in souls and bodies, and so no healer, no
not of the least infirmity. 4. But he is that grand Impostor, that by
lying, cheating and delusion, laboureth to make his Vassals and others
believe that he can cure and heal Diseases, when he can do no such
thing, and therefore hath and still doth amongst the Pagans, by the
wicked Priests his Slaves, make the people believe, that if the sick
persons be brought before their Idols, and there worship and pray, that
they shall be Cured, when there is not any jot performed in the way of
sanation, but what is by natural means, fancy, and imagination, or what
is pretended to be done so, by cheating, counterfeiting and imposture.
And the very same thing is practised by the Papists unto this day, in
the pretence of their false and lying Miracles, fathered upon their
Saints and Images, which are nothing else but lying cheats and
Impostures, as we shall fully make manifest hereafter. 5. The Devil
internally deludeth the minds of men, in making them believe, that
Pictures, Charms, Amulets, and such other inefficacious and ridiculous
means, have power to Cure these and these Diseases, when indeed they are
meerly inoperative, and effect nothing at all; but yet the Witchmongers
will needs have them to be _media operativa_, when they are utterly
inefficacious, and are only means of seduction and delusion, to alter,
change, or fortifie the imagination, by which alone the Cures (if any
such be effected) are brought to pass, and not by any power of the Devil
at all; and he operateth nothing at all in them, except a mental and
internal delusion, in making the Witchmongers and others believe, that
those things are wrought by a Diabolical Power, which are only performed
by the force of imagination, and a natural agency and virtue. 6. Again,
where there are many occult and wonderful effects wrought by natural
causes and agents, as by appensions of vegetables, animals, or their
parts, and minerals, by magnetism, as the Hoplochrism, Sympathetic
Powder, by Transplantation and many other very abstruse and secret wayes
and means, the Devil laboureth to take away the glory of these sanative
effects, both from God and his Instrument which is Nature, and to have
it ascribed unto himself; and in this the Witchmongers do him no small
service, in giving that power and honour unto the most wicked and
wretched of all Gods Creatures, that is only due to the Creator, and to
his instrument Nature. And to conclude this, I cannot but repeat that
excellent and Christian Sentence of _Helmont_: _Pigritiæ saltem enim
immensæ inventum fuit, omnia in Diabolum retulisse quæ non capimus_.

3. A third kind of power that he ascribeth unto Devils, is their
changing and transmuting of bodies, which is either in regard of
substantial transformations, or of those that are but in the external
figure or shape, or in the qualities, accidents and adjuncts only. Of
real transubstantiations, after a long dispute, he granteth, that they
cannot be brought to pass but by a Divine and Omnipotent Power, which we
have sufficiently proved before, and therefore shall forbear to say any
further of it here. And for what other portents, prodigies, or lying
wonders he can perform, we shall here examine and discuss them to the
full in this order.

[Sidenote: Deut. 13. 1, 2, 3, 5.]

[Sidenote: Deut. 18. 20, 21, 22.]

1. We shall pass by what may be thought of the strange feats the
Magicians of _Pharaoh_, or _Simon Magus_ did perform, as fully examined
and concluded before, and shall give those Texts of Scripture that
mention the signs and wonders that Antichrist and false prophets, that
are Satans Instruments, can or do work, and they are these. _If there
arise among you a Prophet, or a dreamer of dreams, and giveth thee a
sign, or a wonder: And the sign or the wonder come to pass, whereof he
spake unto thee, saying, Let us go after other gods (which thou hast not
known) and let us serve them: Thou shalt not hearken unto the words of
that Prophet, or that dreamer of dreams: for the Lord your God proveth
you, to know whether you love the Lord your God with all your heart, and
with all your soul. And that Prophet, or dreamer of dreams, shall be put
to death, because he hath spoken to turn you away from the Lord your
God._—Another place is this: _But the Prophet which shall presume to
speak a word in my name, which I have not commanded him to speak, or
that shall speak in the name of other gods, even that Prophet shall die.
And if thou say in thine heart, How shall we know the word which the
Lord hath not spoken? When a Prophet speaketh in the name of the Lord,
if the thing follow not, nor come to pass, that is the thing which the
Lord hath not spoken, but the Prophet hath spoken it presumptuously:
thou shalt not be afraid of him._ From whence we may take these
Observations.

[Sidenote: _Observ. 1._]

[Sidenote: Jonah 3. 4.]

[Sidenote: _Orig. Sacr._ _l._ 2. _c._ 6. _p._ 193.]

1. That we may know he is a false Prophet, that speaketh a thing in the
name of the Lord, if the thing do not come to pass: But yet this must be
understood with limitation, where God sendeth a Message by a true
Prophet, where the thing is spoken positively, but the condition is
concealed, and not expressed, as in the Message of _Jonah_ to _Nineveh_:
_yet forty days, and Nineveh shall be overthrown_: which was intended if
they repented not, but implicitely was understood (as the event shewed)
if they did repent, the Lord would spare them: of which Learned D^r
_Stillingfleet_ hath this Proposition: “Comminations of judgments to
come do not in themselves speak the absolute futurity of the event, but
do only declare what the persons to whom they are made are to expect,
and what shall certainly come to pass, unless God by his mercy interpose
between the threatning and the event. So that Comminations do speak only
the _debitum pœnæ_, and the necessary obligation to punishment; but
therein God doth not bind up himself as he doth in absolute promises;
the reason is, because Comminations confer no right to any, which
absolute promises do, and therefore God is not bound to necessary
performance of what he threatens.”

[Sidenote: _Observ. 2._]

2. That there are those that do foretel, or shew signs and wonders, that
do come to pass, and yet those that foretel them are false Prophets,
because sometimes God sendeth false Prophets with power to work signs
and wonders, thereby to try his people, whether or no they will cleave
unto him with all their hearts and souls, or turn to other strange gods,
or Idols; and this is ordered by the Providence of God for the trial of
the faithful, as was in the Case of _Job_. But though these may be great
signs and wonders to amaze and amuse men, and likewise come to pass, yet
are they no true miracles, but are distinguished in this, that true
miracles are alwayes for the establishing and confirmation of the true
Doctrine and Worship of Christ, but the other are lying wonders, wrought
only to try the godly, or for the deluding and punishing of those that
received not the knowledge of the truth. And though there are, and may
be signs and wonders that are wrought by Antichrist and false Prophets,
by and in the power of Satan, yet these are all ordered by the Wisdom
and Providence of the Almighty, and Satan is no more but an organ and
instrument in the performance of them.

[Sidenote: Matth. 24. 24.]

[Sidenote: 2 Thess. 2. 9, 10, 11, 12.]

There are two other remarkable places of Scripture concerning the Devils
power in working signs and wonders, the first of which is this: _For
there shall arise false Christs and false Prophets, and shall shew great
signs and wonders, insomuch that (if it were possible) they shall
deceive the very elect_. The other is this: _Even him whose coming is
after the working of Satan, with all power, and signs, and lying
wonders: And with all deceiveableness of unrighteousness, in them that
perish; because they received not the love of the truth, that they might
be saved. And for this cause God shall send them strong delusion, that
they should believe a lie. That they all might be damned, who believed
not the truth, but had pleasure in unrighteousness._ From whence we may
take these remarkable observations.

[Sidenote: _Observ. 1._]

1. Though there arise false Christs, and false Prophets, and even the
Antichrist himself, working after the power of Satan, with signs and
lying wonders; yet though Satan be the organ and instrument in
performing these lying wonders, God is the Author and efficient cause
that doth inflict them, because they are _mala pœnæ_, and come not by a
bare permissive power, but are inflicted by him as punishments upon the
wicked, even those that received not the love of the truth, and
therefore these lying wonders cannot possibly deceive the elect, but
prove all deceiveableness of unrighteousness in them that perish; and
the reason why they are thus punished with the deceits and delusions of
Satan, is because they received not the love of the truth, and therefore
God doth send such strong delusion, that they might believe a lie, and
this he doth rightly and justly, that as _Beza_ notes, _Ita tamen ut
soli increduli sint illius fraude perituri_. Upon which place learned
_Rollock_ tells us this: “We are (he saith) to observe that Antichrist
is nothing else, but Gods Executioner by whom he punisheth those, by his
just judgment, who have not received the love of the truth, but have
contemned the Gospel: which is so far forth true, that if there had not
been, and now were a contempt of the truth, then altogether Antichrist
had not been, that is, the Executioner had not been, whom God sendeth to
execute his just judgment upon those that despise the truth of his
Gospel. So that it is manifest that God doth make a just, and good use
of the very malice, and lying nature of Devils, in punishing those that
did not receive the love of the truth, but deceiving them by strong
delusions that they might believe a lie; and this he doth as sent and
commanded of God, and so cannot go one jot further than his Commission,
or as far as he is limited by God.”

[Sidenote: _Observ. 2._]

2. We may observe that how great soever these signs and wonders be, yet
they are but lying ones, both in regard of the end for which they are
done, and in respect of their substance. And therefore how great soever
the signs and wonders be that evil Angels do perform, yet they are
totally different from true miracles, those being alwayes wrought for
the confirming of the true Doctrine and Worship of God, but these have
their end only to establish false doctrine, lies and erroneous opinions,
or Idolatrous Worships. So they differ in their substance, for those
miracles that God sheweth for the confirmation of his truth, are alwayes
true and real, being against and above the whole power and course of
nature, but those wonders wrought by Satan are but delusions, cheats,
juglings and impostures, which though they may seem strange to those
that are ignorant of their causes, yet do but all arise from natural
causes, or from artificial cunning, confederacy and the like. And
therefore we may conclude that what miracles soever are wrought by a
Divine Power, tend to the overthrow of Satans power in the world, but
all false miracles are wrought to uphold the power of Satans Kingdom in
the world, and following delusions, lies and false doctrines.

[Sidenote: _Observ. 3._]

[Sidenote: _Oreg. Sacr._ _l._ 2. _c._ 8. _p._ 253.]

[Sidenote: Psal. 72. 18.]

[Sidenote: _Id._ 77. 14.]

[Sidenote: Rom. 4. 17.]

3. Therefore what signs and wonders soever Satan doth work, they are no
real and true miracles, for as Dr. _Stillingfleet_ saith: “God alone can
really alter the course of nature. I speak not (he saith) of such things
which are apt to raise admiration in us, because of our unacquaintedness
with the causes of them, or manner of their production, which are thence
called Wonders; much less of meer juggles and impostures, whereby the
eyes of Men are deceived; but I speak of such things as are in
themselves either contrary to, or above the course of nature, _i. e._
that order which is established in the universe.” And this cannot be
altered by any diabolical power, but only by that which is Divine and
Omnipotent, which never doth it but for considerable ends and important
causes, as may be manifest from these unshaken grounds. 1. That Devils
can work no true miracles is manifest from the definition of a miracle
which is this: _Verum miraculum est opus, quod fit præter, et contra
naturam et secundas causas, cujus nulla Physica ratio potest reddi_. But
Satan cannot alter or change the order and course of nature. Therefore
Satan cannot work or effect a true miracle. The proposition may be
illustrated by an induction made of many great miracles, of which there
is mention made in the Old and New Testament, all which are of that
sort, that are repugnant to the order and course of nature, and of which
no natural or physical reason can be rendered and given. Such were the
taking of _Enoch_ and _Elias_ into Heaven, the conserving of _Noah_ and
his Family in the Ark, the confusion of tongues at the building of
_Babel_, the fecundity of _Sarah_ being old and barren, the passage of
the children of _Israel_ over the red Sea and over _Jordan_, the
standing still of the Sun in the battel of _Joshuah_, its going back in
the dial of _Ahaz_, its eclipse at our Saviours suffering, the
preservation of _Daniel_ in the Den of the Lions, and of the three
companions of _Daniel_ in the fiery furnace, the preserving _Jonas_ in
the belly of the Whale, the raising up of the dead, and the curing of
the Man born blind, and all the rest of those most true and wonderful
miracles wrought by our blessed Saviour and his Apostles. 2. The
assumption of the Syllogism is thus proved. It is the part of the same
power to change the order of nature, and to create things that were not
existent, and so the mutation of the order of nature is a certain kind
of new creation. But Satan hath not power, by which he can create things
that as yet had no existence, as all persons of reason must needs
confess. From whence it must follow that Satan hath not power to change
the order of nature, and consequently that he cannot work true and real
miracles. 3. The working of true miracles is only a proper attribute of
God, and incommunicable to any creaturely power, for the Text saith:
_Blessed be the Lord God, the God of Israel, who only doth wondrous
things_. And again, _thou art the God that dost wonders_. And these two
things the changing of the order of nature, and creation S. _Paul_
attributeth to God as only proper to him: _God who quickeneth the dead,
and calleth those things that be not, as though they were_. Upon which
_Beza_ gives this note: _Eo qui vitæ restituit. Apud quem jam sint quæ
alioqui reipsa non sunt, ut qui vel uno verbo quidvis possit ex nihilo
efficere._

[Sidenote: _Vid. Rolloc. in Thess._ 2.]

But if it be objected that though Satan and his Angels of themselves,
and by their own proper power, do not work true miracles, yet may not
God work real miracles by them, as he did by the Prophets, Apostles and
his Ministers? It is answered: That the wonders which are wrought by
Satan, do tend to that end, that they might confirm lies against God and
his glory. But God doth not accommodate his power, to confirm lies,
contrary to his glory, and against himself. Therefore Satan by the power
of God, as his Minister, doth not work true miracles, for God doth use
the faln Angels as executioners of his wrath and judgments, for the
afflicting and punishing of men, but when God worketh any thing for the
good of mankind, either in Soul or Body, he doth not use Devils as his
Ministers, but the good and blessed Angels, who are ministring spirits
sent forth for the good of those that shall be heirs of Salvation.

And if it be queried, what things and of what sort and kind, are those
wonders that are wrought by Satan and Antichrist? I answer, that either
they are indeed nothing but prestigious juglings and illusions: or if
they be any thing, they are not brought to pass contrary to the order of
nature and second causes, although they may seem so to us, who do not
know the causes that are in nature, so well as that old serpent: neither
do we apprehend the manner by which he worketh and acteth his tricks.
From which ignorance it proceedeth, that those wonders, that in
themselves are no true miracles, nor done contrary to the order of
nature, are by us taken to be true miracles.

[Sidenote: _De Oper. Dei_, _l._ 4 _c._ 12. _p._ 191.]

But we will draw towards a conclusion of this point, with that
definition and corollaries that learned _Zanchy_ gives us in these
particulars. _Miraculum (ait) igitur est externum & visibile, verum &
simpliciter mirabile factum, ad optimos fines atq; imprimis ad salutem
hominum, & ad Dei gloriam promovendam editum._ From whence these points
are to be observed.

1. That a Miracle is external and made visible. For so (he saith) are
all those things that we read of in Scripture that are taken to be true
miracles: And therefore that the pretended invisible miracle of
Transubstantiation (as they call it) in the ordinance of the Lords
Supper, is a meer figment, because no such thing was ever made visible,
or truely witnessed. But let us press this his argument a little
further. If it be (as indeed it must be) a certain property of a true
miracle that it be external and visible, that there may be witnesses of
it, otherwise that which none ever saw or knew may be the property of a
miracle: Then those great wonders that Witchmongers do affirm that the
Devil worketh with and for Witches, as having carnal copulation with
them, sucking upon their bodies, making a corporeal and oral league with
them, carrying them in the air, changing them into Cats or Dogs, must of
necessity be a meer figment and an impossibility: Because never yet
seen, witnessed, or proved by any that were of sound judgment, right
understanding or of clear reason, but are meerly the works of darkness,
having existence no where, but in the minds and brains of the
Witchmongers, who are ruled by the Prince of darkness.

2. A miracle ought to be really and truly done, that is, that indeed it
be such a thing as it appeareth, as the water that Christ changed into
Wine, was really such, that is, it was truely Wine to the sight and
taste of all those that drank of it. Therefore those things that are
brought to pass by the prestigious juglings of Devils and Magicians, are
indeed no true miracles. And to apply this to our present purpose, it is
manifest that those things that Witchmongers do believe that the Witches
do or suffer, as to fly in the air, to be present at dancings and
banqueting, and yet to remain empty and hungry, and the like, are but
meer delusory dreams and cheating fancies in their brains, and if any
thing be done _ad extra_, it is but meerly as Juglers do by drawing the
eyes from observing the manner of their conveyances, by substituting one
thing in the stead of another, and the like. So that at the best Satan
in respect of what he performeth in these aforesaid actions, is but as a
chief _Hocus Pocus_ fellow, or Jugler, and one that acteth to a worse
end, than our common Juglers do, who act but to move sport and delight,
and thereby to get something to be a livelihood, but Satan works his
tricks to blind and delude the Soul, and to lead it to error and
destruction.

3. A true miracle ought to be simply miraculous and wonderful, that is
with and unto all. And such are those miracles, whose causes are hid
from all, and therefore are those things that are done contrary to the
order of nature, by the only virtue and power of the Almighty God.
Therefore those things that are done by natural causes, though occult to
many, as are oftentimes done by Devils, are no true miracles. From
whence therefore we may conclude, that whatsoever is performed in
Physical actions, by natural causes, (and it is the general Tenent of
all, that Devils in these cases can work nothing but by natural causes,)
are no miracles, and that as they are agents, are not evil, but only
become so in the use and application.

4. Every true miracle is wrought above all for most good ends, and
especially for the Salvation of Men, and the true Glory of God. By this
particular therefore all those signs and wonders that are wrought by
Devils, are excluded from the name of true miracles, because they are
all wrought for evil ends, and contrary to the Glory of God, and for the
deceiving and perdition of Men. And therefore all prodigies wrought by
Devils, are called lies.

4. The fourth and last particular that he setteth down, that the Devils
have power in, and operate here below, is, that they can insinuate
themselves into and penetrate our bodies, and so move Men diverse ways,
driving them into the solitary places and Monuments, and by throwing
them into the fire or water, by strange tearing and tormenting of them,
and by many other ways, of which we shall only note these few things.

1. It is manifest that in the times of our Saviours being here upon
earth, and his Disciples, that there were many Demoniacks or Men
possessed with Devils, or Men that were devillished, or over whom the
Devil exercised an effective and ruling power, and the reason was plain
and manifest, for our blessed Saviour being to establish the Doctrine of
the Gospel, by great and true miracles, it was necessary that there
might be fitting subjects for the effecting of such stupendious miracles
in and by, and therefore the Father in his providence had prepared and
provided Lunaticks, Demoniacks, those that were born blind, and other
strange Diseases that the power of Christ and his Apostles might be
manifest in their miraculous cures. But whether or no that Devils have
at all times the same power over mens bodies is much to be doubted,
there being not the same causes or ends for permitting the same now that
was at that season, as we perhaps shall shew hereafter.

2. The manner of the Devils possessing of the minds and bodies of Men,
he laboureth to prove, to be essential and personal, and not virtual and
effective, which he thinketh he sufficiently proveth by the words _to
enter_, and _to dwell_, of which we shall only say this.

1. That upon the supposition that Devils are corporeal and have thin,
pure and etherial bodies, it may be granted that they may really and
substantially enter into bodies, for he saith: _Dæmones autem habent
corpora aerea, et aere etiam subtiliora et tenuiora. Deindè, ut
Tertullianus ait, Dæmones sua hæc corpora contrahunt, et dilatant, ut
volunt, sicut etiam lumbrici, et alia quædam insecta. Ita difficile
illis non est penetrare in nostra corpora._

[Sidenote: _Vid. Dialog. disc. of Spir. and Devils_, _Dialog._ 2. _p._
           34. _&c._]

2. But secondly, there is none of those places that he citeth, nor any
other that signifieth a local, or personal possession, or any such local
inherency in the bodies of Men, but only a spiritual rule, _he_ (that is
Satan) _worketh in the children of disobedience_, or an effective
dominion over them, by which he doth actually afflict, vex and torment
Men sundry and diverse ways. Neither is the word _Dæmonizomenos_
translated or understood by learned Men of an essential, or personal
possession of Devils to be inherently in men, but only of an effective
dominion in afflicting and tormenting of them.

[Sidenote: Ephes. 3. 17.]

[Sidenote: John 13. 2. 27.]

[Sidenote: Acts 5. 3.]

[Sidenote: Luke 8. 33.]

[Sidenote: Mark 5. 13.]

[Sidenote: Matth. 8. 32.]

3. And this is most manifest, that as the Text saith, _that Christ may
dwell in your hearts by Faith_, where it were absurd to understand by
Christs dwelling in the hearts of the faithful, a personal, essential or
substantial dwelling, but only an effective one, because he worketh
effectually in them by his spirit: Even so were it absurd to take the
other places of entring into, and dwelling there, in so gross, and
literal a sense, as personally to inhabite, but only effective by his
power and dominion. For though the Text saith; that _after the sop,
Satan entred into Judas_, yet in the same Chapter the Evangelist
expoundeth what manner of entrance it was; not a personal one, but an
effective one by putting, or darting it, βεβληκότος, into _Judas_ heart
to betray his Master. And whereas it is said that Satan had filled the
heart of _Ananias_ to lie to the Holy Ghost, no man can rationally
understand it of a personal and essential repletion, but only of an
effective one, having by his power seduced the heart of _Ananias_, and
filled it with deceit by his effectual operation, and not otherwise. And
whereas it is said by S. _Luke_ and S. _Mark_, of the legion of Devils
that our Saviour did cast out, that they entred into the swine, εἰ
σῆλθεν εὶς τοὺς χοίθους S. _Matthew_ makes it clear, saying, _they went
into the herd of swine_, εὶς τιὼ ἀγέλιω τῶν χοίρων, _in gregem_, or as
_Tremellius_ renders it _ad gregem porcorum_, by which it is manifest
that they did go amongst, or into the herd of Swine, and put them into
such a fright or fury, by an effective power working upon them, that
they ran down a steep place into the Sea, and perished in the waters;
but not that they did personally and essentially enter into the bodies
of the Swine, for that were absurd and needless, for the Swineherd can
with his Horn and Whip drive them without creeping into their bellies,
and much more might the Devils drive them into the Sea (according to the
Proverb, They must needs run whom the Devil drives) without a personal
and local being in their bellies as though a Piper cannot effectively
play several tunes upon his Pipes, except he creep into them.




                               CHAP. XII.

  _If the Devil, or Witches have power to perform strange things,
    whether they do not bring them to pass by meer natural means, or
    otherwise. And of_ Helmonts _opinion concerning the effects caused
    by Devils or Witches_.


Having handled the knowledge and power of the faln Angels as far forth
as there is any thing manifested in the Scriptures, or that may be
deducted from thence by sound reason, and finding their knowledge and
power to be much less in these inferior bodies and elements than is
commonly supposed; we are now to proceed to examine what they do simply
of their own power, and what they perform by natural means. And first it
cannot be denyed but that they can of themselves dart in evil thoughts,
suggestions and temptations into the minds of Men immediately of their
own power, as also to allure Men to sin by the irritation of external
objects presented to the senses, as also by means of the phantasie, and
especially by the melancholy humour which is _Balneum Diaboli_. But
secondly the great question is, what they work in elemental and
corporeal things, and whether it be not only by natural means, as the
applying of fit actives to agreeable passives, whereby the acts ascribed
unto them are performed, or not? Which we affirm from these grounds.

[Sidenote: _Vid. Gutter. de Fascino dub._ 5. _p._ 125.]

1. Because it is the common and unanimous opinion of Philosophers,
Theologues and Physicians, that what the Devils operate in sublunary
bodies, or in causing diseases in humane bodies, is by the applying fit
actives to convenient passives, by which the effects are brought to
pass. And this is an argument sufficiently pressive, and convincing, if
there be any force in arguments brought from humane authority,
especially considering that no other causes besides what are natural,
could ever yet be assigned, much less proved.

[Sidenote: _De inject. material._ _p._ 597.]

2. And this is more plain if we consider what the Author quoted last in
the Margent saith to the same purpose, _Dæmon propria virtute nequit
transmutare materiam corpoream, nisi adhibeat illi activa proportionata
effectibus quos intendit_. As for example, the Devil may cause burning,
by reason that there is a combustible subject, as also a fiery and
burning agent in nature, and this agent being fire, being applyed to
combustible matter would produce that effect which we call cremation, or
burning: But if there were no combustible matter in nature, or that
there were no igneous agent, then it is plain, the Devils could produce
no burning at all; and so where there is no agent and patient in nature,
to produce the effect intended, (as in pretended fascination there is
neither) there such an effect could not possibly be produced: so that
from hence it must necessarily follow, that Devils can operate nothing
in corporeal matter, but by applying fit agents to convenient patients,
and therefore _Helmont_ said well: _Quasi Satanas supra naturam esset,
operareturq; naturæ impossibilia. Dono quidem, modum operando exoticum:
at sane ad intra naturam coerceri oportet._

[Sidenote: _Obs. Medic. Cent._ 1. _c._ 70. _p._ 45.]

[Sidenote: _Hist. 1._]

[Sidenote: _De Pestil. Tract._ 2. _p._ 388.]

[Sidenote: _Observ. Medic._ 83. _p._ 99.]

[Sidenote: _Histor. 1._]

3. And that many strange things that are vomited up by such as are
supposed to be bewitched do proceed from natural causes, and that the
Devil worketh no more in them but by instigation, to move wicked persons
(such as are commonly those that are accounted Witches) to give and
administer strange things, Philters, or secret poisons, to such as they
would kill, torment, make mad, or draw to unlawful love, or rather lust,
as may be made manifest from the testimonies of persons of
unquestionable veracity and judgment, some few of which we shall here
relate. _Philip Salmuth_ chief Physician to the Prince of _Anhalt_
recordeth this which we shall give in English: “The Daughter of a
certain Inkeeper was desperately in love with a principal Nobleman. To
whom going away she offers a most beautiful apple. This he suspecteth
and throweth into a Basket. After three days he remembers it, and looks
at it; and then it altogether appeared blackned. He expecteth for the
space of other three days, and then findeth abundance of little Frogs
there. Therefore he returneth into that Inn, where the Maid lived, and
doth counterfeit sickness and huge torments. The Maid willeth him to use
warm milk. That he poureth upon the Frogs, who take it greedily, and by
little and little do increase. But he every day feigneth greater pains,
whereupon the Maid pitying him doth will him to take the urine of a Mare
newly made and warm. This he also poureth upon the Frogs, whereupon they
die. After some time the servant of another Nobleman is afflicted with
miserable torments, and there is suspicion of a Philter given by a
person of quality. They exhibite Mares urine, and she vomiteth up two
Lizards, and two Frogs.” By which it is manifest that such strange
vomitings up of Frogs, Lizards, Askers and the like, though attributed
to Witchcraft, and the operation of Satan, do but proceed from natural
causes. And doubtless the sperme, or _ova ranarum_, were but conveyed
into the Apple, that so by the heat of the Stomach, and the Chylus,
(that is like warm milk) they might grow and increase. And this kind of
witching, or secret poysoning, we grant to be too frequent and common,
because those persons commonly accounted Witches are extreamly malicious
and envious, and do secretly and by tradition learn strange poysons,
philters and receipts whereby they do much hurt and mischief. Which most
strange wayes of poysoning, tormenting, and breeding of unwonted things
in the stomach and bellies of people, have not been unknown unto many
learned men and Philosophers, but they respecting the good of mankind,
and the multitude of evil minded persons, have altogether forborn openly
to mention such dangerous receipts in their writings, or at the best so
to publish them, that not one of a thousand could understand what they
intended, and so these secrets of mischief are for the most part kept in
obscurity, amongst old women, superstitious, ignorant, and melancholy
persons, and by them delivered over from hand to hand, and commonly one
learns it of another according to the Proverb, Popery and Witchcraft go
by Tradition. And to this very purpose I cannot but insert that
remarkable passage of _Paracelsus_ in these words. _Possem equidem (ait)
peculiarem de ipsis tractatum edere, ut artes ac machinæ illarum
manifestarentur. Sed propter malitiosos ista talia pennâ seu calamo
minimè evulganda sunt, multa enim flagitiosa simul induci possent: quæ
satius est reticeri._ And that strange productions may be brought to
pass, and stupendious effects brought into action, from secret and
hidden natural causes, that are better known to those malicious persons
that are accounted Witches, than others, may be made manifest by another
observation set down by the forementioned _Salmuth_, and is this:
“_Galen_ and others have recorded, that the _saliva_, or spittle of a
mad dog, if it touch an human body, and be not forthwith washed off, may
cause madness. But in the _Hydrophobia_, there is so great force of the
poyson, that the persons that are bitten do also piss or void by urine,
little whelps, or pieces of flesh like them, as _Avicenna_ _lib._ 3.
_Fen._ 6. _tr._ 4. _c._ 7. hath delivered, though doubted of by others.
But (he saith) I certainly know notwithstanding that of such _saliva_ or
spittle only left in the Garment, after biting, have Worms been breed,
plainly resembling little Whelps with their heads. For a mad Dog did
meet a Servant Maid of an honest Matrons going to the Market, and flies
furiously and violently at her feet. She that she might avoid the
danger, inclineth her self, and a little bendeth her knees, whereupon
the Dog doth with his teeth catch hold of her Garment, and especially
the seam or low selvidge, and did bark a little while, and forthwith ran
away. Which being done the Maid remained terrified, and at the first
doubted whether the Dog was mad or not, but having recollected her self,
she suspecteth his rabiousness, because he had been very familiar, even
almost domestick with her. Therefore she returneth home, and hangeth the
torn Garment upon a piece of wood in the House. But afterwards upon the
fourth day she goeth to it, with an intent to mend it. But oh a
wonderful thing, she findeth Worms altogether like little Whelps in the
head, to be bred in those places of the hem in which the Dog had fastned
his teeth, and those as a new Miracle (as they did call it) were shewed
unto certain of the Neighbours being called together.”

[Sidenote: _Quercet. Rediv._ _Tom._ 3. _p._ 38.]

[Sidenote: _Histor. 1._]

[Sidenote: _Syl. Syl. Cent._ 10. 564.]

[Sidenote: _De Præstig. Dæm._ _lib._ 3. _c._ 36. _p._ 265.]

[Sidenote: _Histor. 2._]

[Sidenote: _De Pestil. lib. Tract._ 2. _p._ 388.]

[Sidenote: _Histor. 3._]

4. Another instance to prove the strange effects that may be produced by
natural Causes, and yet are so occult, stupendious, and unusual, that
they are commonly fathered upon Devils, when they have no more at all to
do in or about them, but only the mental perswading of the persons to
use them to wicked and destructive ends, as those wonderful compositions
that produce the Plague and such like grievous Diseases and Symptoms;
For this kind of _veneficium_ (call it Witchcraft if you please) is and
hath been often practised by most horrible, malevolent, and wicked
persons, who by an art more than Diabolical (especially in respect of
the end and use) have so framed, and prepared, and commixed things
naturally, that in the form of unguents have produced the Plague and
divers other most pernicious and venefical Diseases, which may be
confirmed by undeniable examples, of which we shall give some few.
_Josephus Quercetanus_, that famous Chymist and Physician to _Henry_ the
Fourth of _France_, tells us thus much: “The Contagion of the Plague is
not only contracted by the mediation of the air and water, things in a
manner universal, or from other things more particular, as vestments,
linnen, and other moveable things inquinated by the attraction of
pestiferous Atomes: But also by the detestable Crafts, and Diabolical
Arts of certain most wicked persons, which we call poysoners, or
witches, by means of which they contemperate and mix certain poysons
into the form of an unguent, and use to rub some of it upon the handle
of doors, so that those that do but lightly touch them, are forthwith
infected with the Plague, this subtile poison forthwith creeping by the
pores of the skin into the extremities of the veins, is quickly
communicated to the heart, to which human industry can hardly administer
any remedy.” Unto which the Lord _Verulam_ gives this cautious
attestation: _Pestem quoq; excitavit januarum, rimarum, aliorumq;
inunctio, non tam ex contactu, quam quod homini in more positum, si quid
humidi adhærescat digitis, naso illud admovere. Moneri se patientur,
apud quos ea inolevit consuetudo, ut præcaveant._ _Johannes Wierus_ a
learned Physician, and a person of credit and veracity, reciteth this
History from _Antonius Sabellicus_, _Ennead._ 4. _lib._ 4. This strange
venefice or witchcraft, was practis’d at _Casal_ in the City of
_Salassia_, a Region of _Italy_, in the year of our Lord God 1536.
“About forty persons men and women, amongst whom there was one Hangman,
had combined and sworn together, That seeing the Plague had ceased that
before did rage, they would compound an unguent, with which the handles
of the doors being besmeared, they should be infected that touched those
handles. They did also prepare a Powder which being secretly sprinkled
in the Garments, should produce the Plague. The Villany lay hid for some
certain time, and many were taken away of such as were joined in blood
or affinity: Also money was given (as was said) to the Poysoners,
instead of inheritance. But when they had murthered the Brother and only
Son of one _Necus_, and that scarcely others than the Masters of
Families themselves, or their Sons, did perish: And that also they had
marked, that into what Houses those Conspirators had insinuated
themselves, that those for the most part did perish into whose Houses
they entred: but the Conspiracy being found out, they were all put to
death with most exquisite torments. They also confessed, that they had
determined to kill all the Citizens upon a Festival day, by anointing
the Seats, and to that purpose they had prepared twenty Pots full of
that pernicious and hellish Ointment. And _Paracelsus_ tells us, that at
St. _Vitum_ and _Villacum_, certain of the Poyson-makers in the time of
a Plague, did take the Earth and Dust from the Graves of those that had
been buried, and did so prepare it with their Magical Art, that they
raised up a most cruel and raging Plague, whereby many thousands of men
were infected and slain.” But that the manner of that preparation is by
no means to be revealed. Those that desire more satisfaction in this
particular may have recourse to that learned Treatise, _de Peste_,
written by the learned and industrious _Matthias Untzerus_.

[Sidenote: _Stow. Annal._ _p._ 681.]

[Sidenote: _Histor. 4._]

5. But there is no where a more strange accident written, than what is
recorded in our own Annals in the year 1579. the nineteenth year of the
Reign of Queen _Elizabeth_, in these words: “The 4, 5, and 6. days of
_July_, were the Assises holden at _Oxford_, where was arraigned and
condemned one _Rouland Jenkes_ for his Seditious Tongue, at which time
there arose such a damp, that almost all were smothered, very few
escaped that were not taken at that instant: The Jurors died presently:
Shortly after died Sir _Robert Bell_, Lord Chief Baron, Sir _Robert de
Olie_, Sir _William Babington_, M^r _Weneman_, M^r _De Olie_, High
Sheriff M^r _Davers_, M^r _Farcurt_, M^r _Kirle_, M^r _Pheteplace_, M^r
_Greenwood_, M^r _Foster_, Serjeant _Baram_, M^r _Stevens_, &c. There
died in _Oxford_ 300. persons, and sickned there but died in other
places 200. and odd, from the sixth of _July_ to the twelfth of
_August_, after which day died not one of that sickness, for one of them
infected not another, nor any one Woman or Child died thereof.” This is
the punctual relation according to our English Annals, which relate
nothing of what should be the cause of the arising of such a damp, just
at the Conjuncture of time when _Jenkes_ was Condemned, there being none
before, and so it could not be a Prison Infection, for that would have
manifested it self by smell or by operating sooner. But to take away all
scruple, and to assign the true Cause, it was thus: It fortuned that a
Manuscript fell into my hands, collected by an antient Gentleman of
_York_, who was a great observer and gatherer of strange things and
facts, who lived about the time of this accident happening at _Oxford_,
wherein it is related thus: “That _Rouland Jenkes_ being imprisoned for
treasonable words spoken against the Queen, and being a Popish Recusant,
had notwithstanding during the time of his restraint, liberty sometimes
to walk abroad with a Keeper, and that one day he came to an Apothecary,
and shewed him a receipt which he desired him to make up; but the
Apothecary upon the view of it told him, that it was a strong and
dangerous receipt, and required some time to prepare it, but also asked
him to what use he would apply it? he answered to kill the Rats that
since his Imprisonment spoiled his Books; so being satisfied he promised
to make it ready. After a certain time he cometh to know if it were
ready, but the Apothecary said the ingredients were so hard to procure
that he had not done it, and so gave him the receipt again, of which he
had taken a Copy, which mine Author had there precisely written down,
but did seem so horribly poysonous, that I cut it forth lest it might
fall into the hands of wicked persons. But after it seems he had got it
prepared, and against the day of his tryal had made a week or wick of it
(for so is the word, that is, so fitted, that like a Candle it might be
fired) which as soon as ever he was Condemned he lighted, having
provided himself a Tinder-box and Steel to strike fire. And whosoever
should know the ingredients of that Wick or Candle, and the manner of
the Composition, will easily be perswaded of the virulency and venenous
effects of it, and this in him in regard of the use and end was meerly
Diabolical, though the agency and effects were meer natural.”

[Sidenote: _De morb. venefic._ _l._ 3. _c._ 5.]

[Sidenote: _Histor. 5._]

[Sidenote: _De fascino_ _lib._ 6. _Part_ 9. _c._ 5. _p._ 680.]

[Sidenote: _Syl. Syl._ _Cent._ 9.]

[Sidenote: _Exper._ 888.]

[Sidenote: _Ibid._ _Cent._ 10. 959.]

[Sidenote: _Obs. Medic._ _Cent._ 2. _p._ 96.]

[Sidenote: _Hist. 6._]

6. It is very strange to consider what learned and grave Authors have
left recorded of the Ligation or binding of Husbands that they might not
be viripotent, or be able to have to do with their Wives for a longer or
a shorter time; nay some even have proceded so far as to write it, and
seem also to believe it; that by venifice or Witchcraft, the virile
members may be quite taken away; as is related by _Codronchius_, of a
certain young man that had his members quite taken away by a Woman
Witch, which notwithstanding she restored again, by beating and putting
her in the fear of death. And of this incredible story, _Sennertus_ a
professed maintainer of the impossible power of Witches, doth
notwithstanding give this censure. “The Devil doth often delude men by
prestigious and jugling deceits, and perswadeth them that he hath
brought such Diseases as indeed are none at all, as this taking away the
virile member, related by _Baptista Codronchius_. For although some be
of that opinion, that the genital members may really be taken away and
restored by the Devil: notwithstanding (he saith) I had rather hold with
those that believe such things are meer juglings and delusions; seeing
it is not in the power of the Devil to restore unto man a member lost or
taken away. The most learned Lord _Bacon_ doth affirm, that this kind of
Ligation or binding, to make men impotent for Coition, is frequent in
_Santonne_ and _Gascoigne_, and is used to be done upon the Marriage
day, and that it is often performed by the Mothers to prevent that
incantation by others, and that they may loose it when they please. And
doth think it no light matter because punishable by their laws. And
saith after, If it exceed not nature it hath its force from the
Imagination of the binder of the virile member,” and adds: _Putem ego
illud ab incantatione alienum esse, quia non à certis personis tantum
(quales incantatores) sed à quolibet fieri potest_. But that which puts
it forth of all doubt that it is nothing but melancholy, and the abuse
of the fancy, is manifest from the observation of perspicacious
_Salmuth_, which is this: “I have known two (he saith) who did imagine
themselves impotent to the act of Venery, and thought themselves
maleficiated or bewitched, when as before they had afforded themselves
sufficiently strenuous in that warfar also with their Wives. But both
being (he saith), handled and cured by me, as persons melancholick and
Hypochondriacal, have afterwards sufficiently laughed at themselves. But
I did conjecture them to be melancholick by this, because they did
complain, that about that act they were overwhelmed with an heap of
Cogitations. From whence it is manifest from what cause that effect did
proceed. And therefore it is deservedly doubted of _Wierus_, whether or
no there be any true impotency at all, but what is from natural Causes.”

[Sidenote: _Curat. Emp._ _Cent._ 91. _p._ 222.]

[Sidenote: _Hist. 7._]

7. That the most of those vomitings of strange things is only caused
from natural Causes, as poysonous Potions, Philters and the like, is
manifest by another example given us by that famous Chymist and learned
Physician of _Frisuiga_ in _Bavaria_, _Martinus Rulandus_, which is
this: “_David Held_ Student in the Arts about the twentieth year of his
Age did receive from a wicked Woman Cakes, which he did eat, and
departing from her forthwith in the way he began to doat, and being
brought home he began to rage more, and fell into madness. And to help
this madness the Students came unto me and declare the insanity, the
Philter that he had taken, and his being infected or brought into that
madness by it, and desire some help against it. To oppose which (he
saith) I gave six Ounces of my _Aqua Benedicta_, which I commanded
straightway to be given him in the name of _Jesus_. And this being taken
soon after by vomiting he cast up the Philter, or invenomed Cakes that
he had swallowed, which being cast upon the Earth, they did with the
admiration of the by-standers begin to wax hot and to boil, as meat with
the fire doth grow hot and boil. So that this poison being cast up as a
thing unhoped for, soon after the insanity is driven away, and within
two days his understanding was perfectly restored, and by the power of
the Almighty did totally recover.” So that it is manifest that these
kind of people that are commonly called Witches, are indeed (as both the
Greek and Latin names do signifie) Poysoners, and in respect of their
Hellish intentions are Diabolical, but the effects they procure flow
from natural Causes. If any require more ample satisfaction in this
point, they may find divers Histories recorded in _Schenkins_ his
Observations, _lib._ 7. _de venenis_, to verifie this particular.

[Sidenote: _Injaculat. mod. intrand._ _p._ 603, 604.]

8. There is no one Argument that doth more confirm, that what effects
soever Devils, or those called Witches do bring to pass in humane
bodies, are wrought by natural means, and proceed from natural causes:
Because what diseases soever are cured by natural causes and agents,
must of necessity be brought into humane bodies by natural means. But
many diseases attributed to the Devil, or Witches as instruments, have
been cured by natural means and applications, as we shall prove both by
authorities and matters of fact. And therefore those diseases must of
necessity grow and arise from natural causes. And for authority we find
_Helmont_ affirming thus much: “And also partly the curing of these
diseases is to be had by certain Simples, to which the omnipotent
goodness hath given a gift from the beginning of the Creation, of
resisting, preventing and correcting of _Veneficia_, Witchcrafts, or
poysonings, and of bringing forth things injected. For (he saith)
certain Simples do drive away evil spirits (a miserable company of Men,
who give worship to Gods, that are not able to resist the natural
efficacy of Simples) and reckons some that take away the penetration of
the formal light tied to the excrements. Some do hinder the touch,
entrance or application. And that there are many such like, that do
correct the poysons, and kill them. And chiefly he commendeth the
_Electrum minerale immaturum_ of _Paracelsus_, the _Phu_ of
_Dioscorides_, being a kind of Valerian with purple flowers, and
likewise there commemorateth diverse others.

[Sidenote: Useful of Exper. Philos. p. 214.]

[Sidenote: _Hist. 8._]

[Sidenote: _Ut supra_ _p._ 217.]

[Sidenote: _Hist. 9._]

To confirm this assertion of _Helmonts_, we shall transcribe what the
Honourable person Mr. _Boyle_ hath set down to this purpose. “Since the
beginning of this Essay (he saith) I saw a lusty, and very sprightful
Boy, child to a famous Chymical Writer, (I judge it to be _Joachimus
Poleman_) who as his Father assured me and others, being by some enemies
of this Physicians, when he was yet an infant, so bewitcht that he
constantly lay in miserable torment, and still refusing the breast, was
reduced by pain and want of food, to a desperate condition, the
experienced relator of the story remembring that _Helmont_ attributes to
the _Electrum minerale immaturum Paracelsi_, the virtue of relieving
those, whose distempers come from Witchcraft, did according to
_Helmonts_ prescription hang a piece of this noble mineral about the
infants neck, so that it might touch the pit of the Stomach; whereupon
presently the child, that could not rest in I know not how many dayes
and nights before, fell for a while asleep, and waking well cried for
the Teat, which he greedily suckt, from thenceforth hastily recovering,
to the great wonder both of the Parents, and several others that were
astonisht at so great and quick a change. And though I am not forward
(he saith) to impute all those diseases to Witchcraft, which even
learned Men father upon it; yet it’s considerable in our present case,
that whatsoever were the cause of the disease, the distemper was very
great, and almost hopeless, and the cure suddenly performed by an
outward application, and that of a Mineral, in which compacted sort of
bodies the finer parts are thought to be lockt up.” Another example he
giveth us in these words: “The same _Henricus ab Heer_ among his freshly
commended observations, hath another of a little Lady, whom he concludes
to have been cast into the strange and terrible distemper, which he
there particularly records, by Witchcraft. Upon so severe an examination
of the Symptomes made by himself in his own house, that if,
notwithstanding his solemn professions of veracity, he mis-relate them
not, I cannot wonder he should confidently impute so prodigious a
disease to some supernatural cause. But though the observation, with its
various circumstances, be very well worth your perusing; yet that, for
which I here take notice of it is, what he adds about the end of it,
concerning his having cured her, after he had in despair of her recovery
sent her back to her Parents, by an outward medicine, namely, an
Oyntment which he found extolled against pains produced by Witchcraft,
in a Dutch book of _Carrichter_’s (where also I remember I met with it
set down a little differently from what he delivers.)”

[Sidenote: _Observ. Medic._ 34. _p._ 127.]

[Sidenote: _Hist. 10._]

But to conclude this tedious particular, I shall only add one
observation more from learned _Salmuth_, which is this: “The servant
Maid (he saith) of _Cæsars à Breitenbach_ was taken with a most intense
pain of her left arm, which when it did not at all remit or abate, but
that the dolour was augmented more and more, and that no tumour, nor any
other preternatural thing did outwardly appear, the beholders did fear
some sort of venefice or Witchcraft. Therefore they apply a well tryed
medicine, which in such a case is said to be much approved, to wit red
Corals well beaten with the leaves of Oak, and with Rose-water brought
into the form of a Cataplasm, and leave it on for the space of 24 hours.
In which space of time the place is brought to suppuration, and within
as many more hours, the same remedy being applyed again, the abscess is
broken, and in it needles, hairs and burnt coals are found. All these
together with the Amulet they put into an hole made with an Augur or
Gimlet in the root of an Oak, towards the East, in the morning before
the Sun rise, and they stopped up the same hole with a wedge or pin,
made of the wood of the same Tree. The pain thereupon plainly ceaseth,
and the place is with other medicaments brought to Cicatrization. But
some deriding such things, and thinking them to be prestigious
delusions, do pull them forth of the hole again. Hereupon forthwith that
miserable servant was again afflicted with cruel pains, more raging than
the former. Therefore they repeat the former medicaments, and more
copious matter doth issue forth, which being taken together with the
Amulet, and put in the former place in the Oak, all the pains did
forthwith vanish, and she afterwards lived altogether sound.” And so I
conceive that by these reasons, authorities and instances of matters of
fact, it is sufficiently proved, that what Devils or Witches work in
humane bodies or in corporeal matter, is by applying fit actives to
suitable passives, and so the effects are only produced by natural
causes and means, which was the thing I undertook to make good.

The next thing that in this Chapter we have to consider and examine is
the opinion of _Johannes Baptista van Helmont_, that great Physician,
Philosopher and Chymist, which we shall open in these particulars.

1. He reciteth a large Catalogue of things, that are in a most strange
manner brought or injected into the bodies of Men and Women, as darts,
thorn-pricks, or pins, chaff, hairs, dust of wood that hath been sawed,
little stones, egg-shels and pieces of pots, hulls and husks or swads,
insects, things of linen, needles and the instruments of artificers,
which have been injected insensibly, and entred altogether in an
invisible manner, but were detained and ejected with direful pains and
tortures. And that sometimes they are greater than the holes or passages
by which they are intromitted.

[Sidenote: _Hist. 1._]

[Sidenote: _Hist. 2._]

2. And to confirm this assertion he bringeth instances of matters of
fact, as these following. “For (he saith) of late there was a part of an
Oxe hide injected by the pores of the skin, it being intire, which the
Chirurgeon did draw forth with a pair of Forceps, it being of the
magnitude of the ball of a Mans hand, the Apostume first being ripened.
And a Witch burned at _Bruges_, did confess, that she had injected that
hide into the good man. So (he saith) we have in times past seen at
_Lira_ the children of _Orphans_ to have cast up by vomit an artificial
Horse and Cart, drawn forth by the hands of the by-standers; to wit a
four footed board accompanied with its ropes, and wheel. And what way
soever it were placed, it was easily greater than the double throat.
Further he saith, I have seen at _Antwerp_ in the year 1622. a young
Maid, who had vomited, perhaps two thousand pins conglomerated together,
and with them hairs and filth. Another Maid (he saith) at _Mechlin_ in
the year 1631, who we being present, did vomit up shavings of wood or
chips, cut off in plaining with the Hatchet, with much slimy stuff, to
the magnitude of two fists. It is (he saith) a frequent thing every
where admitted by learned Men.” Upon which we will only give these
Animadversions.

[Sidenote: _Anim. 1._]

[Sidenote: _Pract._ _l._ 7. _c._ 25.]

[Sidenote: _Hist. 3._]

[Sidenote: _Hist. Rar. Anat._ _Cen._ 1. _Hist._ 52. _p._ 73.]

[Sidenote: _Hist. 4._]

1. That things as strange as these, that _Helmont_ seems to avouch of
his own sight and knowledge, are also attested by other persons of great
learning and credit, as, besides what we have immediately before shewed
from _Salmuth_, of the needles, hairs and burnt coals that came forth of
the Maids arm, these examples may ratifie. We will pass by _Sprenger_,
_Bodin_, _Remigius_ and _Del Rio_ as Pontificial Authors, and therefore
partial and interested, only in the first place we shall give this from
_Alexander Benedictus_, who telleth this: “That he saw two Women his
neighbours upon one day, being infected by potions of evil medicaments,
who afterwards were wonderfully tormented with strange vomitings: That
the one cast up with great strainings an head bodkin very great bended
like an hook, with a great lump of Womens hair, wrapped with the pairing
of nails, who died the day following. The other vomited up a Womans
Quoif, pieces of glass, with three dried pieces of a Dogs tail that was
hairy, so that she had voided by vomiting as much, (if set together,) as
would have equalized the quantity of the whole tail. But the most
strange story that possibly can be read is recorded by _Thomas
Bartholinus_ who was Physician to _Frederick_ the third King of
_Denmark_, of _Anna Erici_, who vomited up at several times a piece of
sharp wood, great store of black blood, an hem or fring of silk or linen
cloath of a blew colour, sowed with a green thred, in which were hid
three pieces of lead, two pieces of glass, three Almonds, three pieces
of a Tobacco-pipe, and white stones or flints: And afterwards many other
horrid, strange and incredible things that may be read in the place
quoted in the Margent.

[Sidenote: _Anim. 2._]

2. It would seem a point of strange Scepticism or infidelity to distrust
and reject these relations as lies and fictions, seeing the Authors that
recite them do for the most part attest them upon their own view or
knowledge, or at least from unquestionable eye-witnesses, and that they
were Men of great Reputation and Credit, that lived in several Countrys,
and in different times, and therefore could not conspire in a lie.

[Sidenote: _Anim. 3._]

3. But notwithstanding all this, we find persons of great learning and
sober judgments, to use much hesitation about these things, and either
to suspend their belief of them, as having never seen any such things
themselves, and therefore may well conclude as many Wise Men do, that he
that hath seen a thing may better believe it than he that hath not seen
it, or else are utterly diffident and believe no such matters of fact at
all. And indeed there is no greater folly than to be very inquisitive
and laborious to find out the causes of such a Phenomenon, as never had
any existence, and therefore Men ought to be cautious and be fully
assured of the truth of the effect, before they adventure to explicate
the cause. And I find both my Lord _Bacon_, and that honourable and
learned person Mr. _Boyle_, when they have occasion to mention these
things, do it with extream caution, and always with an If or some other
note of signal dubitation, and also the Lord _Mountaigue_ in his Essays,
and our Countreyman Mr. _Osburne_ (no contemptible persons) in his
writings seem utterly diffident of any such matter.

[Sidenote: _Anim. 4._]

4. Again if we consider how easy a thing it is, for the most vigilant,
attentive and wisest person either to impose upon himself, being drawn
by those overruling notions that he suckt in from his childhood, whereby
the will and affections being never so little byassed the judgment will
be presently swayed that way: or how subject the most wary and
perspicacious person is to be imposed upon by the cunning craftiness or
confederacy of others, or drawn to believe a meer impossibility, by the
perseverant asseverations of what others have seen and known, may
certainly induce us, though not utterly to reject all relations of this
nature, yet to stand like _Janus_ in this field of doubtful perplexity.

[Sidenote: _Anim. 5._]

5. If to this we add the consideration, how rare and seldome these
things happen, and how long (though it argue but negatively) many
Physicians have practised, and yet have never met with any such strange
accidents: and withal that many of these vomitings of strange stuff, and
the like have been meer counterfeit juglings and Impostures, as was
manifest in the Boy of _Bilson Sommers_ of _Nottingham_ and diverse
others: besides, I that have practised Physick above forty years could
never find any such thing in truth and reality, but have known many that
have counterfeited these strange vomitings, and the like, which we and
others have plainly laid open and detected. So that though we shall not
simply deny the verity of these relations, so we cannot but believe,
that some of them have been cheats and delusions, and others meer
mistakes of ignorance and vain credulity, and in the belief of any of
them, that we ought to proceed with much cautiousness and careful
foresight.

3. The next thing that _Helmont_ lies down (after he thinketh that he
hath proved the matters of fact sufficiently) is the assigning of the
true cause (as he thinketh) of the bringing to pass these wondrous
effects; And these he maketh twofold, first the Devil, by reason of the
league with the Witch, doth bring and convey the things to be injected
to the place, or near the object; and makes them invisible by his
spiritual power: Secondly that the Witch by the strength of her
imagination and the motion of her free will, (which he holds to be the
only peculiar prerogative of mankind, and to remain both with Men and
Women after the fall, namely a power by their free wills and force of
imagination, to create or frame seminal and efficacious Ideas to work as
it were _ad nutum_) doth convey or inject these strange things into the
bodies of those they would hurt or torment, and that in this case as the
ultimate attempt of nature, there is and may be a penetration of
dimensions, and these things he attempteth to prove after this manner,
which we shall first amply lay down and relate, and afterwards we shall
give some notes and observations upon them, as things of great weight
and consideration.

[Sidenote: _Reas. 1._]

“1. He granteth that the evil spirit hath a power motive, yet therewith
cannot hurt the innocent as he pleaseth. And further he tells us that
these injected things do enter invisibly. And that this one thing is
meerly Diabolical. For the most miserable scoffer (he saith) seeing he
hath nothing that is real left to his liberty, yet he hath vain
appearances: Because he is the Father of lies, he feigneth those things
and maketh them to appear falsly, or otherwise than they are, from the
beginning of the World. And in these juglings the Man that is the Devils
bondslave worketh nothing at all. But by what manner the Devil maketh
things visible in themselves to be invisible, or how he involves them in
his invisible spirit, he confesseth that he is not a sedulous searcher
of the works of Satan, that belong unto him in propriety. And therefore
that the Devil doth transfer the things to be injected, being made
invisible, unto the object, the Idea of humane desire directing. And
because it is not permitted to the Devil, to enter into Man, much less
that he may hurt him, and least of all with an invisible burden;
therefore he useth the free motive power of the Man bound unto him. The
Man doth therefore impress his free motive Blas into the body made
invisible, but the Devil doth carry it unto the Man, into whom it is to
be injected. And as a knife by the desire and consent of the person
wounding is fixed into the flesh of him that is wounded: So this body
made invisible by the Devil, is injected into the body of the person to
be inchanted, by the Idea of the motive power of the Witch: Satan
conspiring to this because of the purposed direction of hurting the
person.

[Sidenote: _Reas. 2._]

2. Truly I believe (he saith) that it doth fight with Piety, if a power
exceeding nature be attributed to the Devil. As though Satan should be
above nature, and should operate things impossible to nature. I grant
that the manner is exotick and strange, but yet notwithstanding it ought
to be contained within the limits of nature. And if it be said: the
manner is unknown by which nature should do it. The manner is also
equally unknown by what means Satan should do it. Therefore they gain
nothing who refer the work of nature unto the Devil. But whether they
offend or not, let others look to it. For at least it is an invention of
immense sloathfulness, to refer all things to the Devil that we do not
understand. Neither would I (saith he) have the Devil called upon to
satisfie our questions by a temerarious attribution of power.

[Sidenote: _Reas. 3._]

[Sidenote: _Hist. 1._]

[Sidenote: _Hist. 2._]

[Sidenote: _Hist. 3._]

[Sidenote: _Hist. 4._]

[Sidenote: _Hist. 5._]

[Sidenote: _Hist. 6._]

[Sidenote: _Hist. 7._]

3. “Therefore (he saith) I will shew, that the aid of Satan is not at
all needful, that some solid body may be drawn without the comminution
of it self, by a passage far less than it self. For the evil spirit,
though he have a motive Blas; yet notwithstanding it is against piety,
that he can hurt the innocent at his pleasure. Which certainly should
come to pass, if every where he could inject these things, according to
his nefarious will, for (he saith) I have seen these things happen to
innocent children, to Virgins that were pious and devoted to God after a
singular manner. And to prove this point he giveth these instances.
_Cornelius Gemma de Cosmocriticis_ doth recite that he had seen a piece
of three pounds or 48. ounces weight, of a brass Cannon, which a Maid
the Daughter of a Cooper had voided by stool, with its characters or
letters, together with an Eele wrapt in its secundines. But it is
impossible to nature to melt powdered metal in us, and to be detained so
many months in its pristine figure in the Intestines, or that the Eele
should so often be made into small powder and to arise again from death.
And that pieces of wood and leather should so often be turned into small
powder, and again restored into their former condition. For (he saith) I
have seen at _Bruxells_ in the year 1599. that an Oxe having taken three
Herbs did vomit a Dragon with a tail like an Eele, a body as of leather,
a Serpentine Head, and not less than a Partridge. There is (he saith) an
History of a Polonish Countryman, seen lately of the Son of the Lord
_Ericius Puteanus_. A certain rustick did attempt himself to cut the
Squinsie that he had in his throat with a short Knife, which at unawares
he swallowed, and that at the length he did void the same at the right
side of the _Abdomen_, or lower belly, with much rotten matter after
great tortures, and survived in health. Also at _Vilvordia_ in the year
1636. a Countryman known unto me (he saith) intending to feed a Cow, did
daily give her a bowl, in which he had boiled Pot-Herbs with bran. At
last she waxeth leaner more and more every day, and begun to halt upon
the right thigh: The Cow being killed, the short Knife of his Wives
bended back into the haft of Box, is found hid betwixt the ribs and the
shoulder blade: For the Country Woman in cutting the rape root, had left
her Knife amongst the Pot-Herbs, and the Cow by drinking had swallowed
it. Also (he saith) _Ambrosius Paræus_ relateth a story of a certain man
whom Thieves had compelled to swallow a Knife, which he afterwards being
sound did void by an Apostume of the side. _Alexander Benedictus_ (he
saith) doth mention another, to whom an Arrow had penetrated into his
back, the hook of which of the breadth of three fingers he did void by
stool without hurt. The same Author relateth of a certain Girl of
_Venice_ who had swallowed a Needle, and that after two years she voided
it by urine, crusted over with a stony substance. Also (he saith)
_Antonius Benevenius_ doth relate, that an Hetruscan Woman had swallowed
a Copper Needle or Pin, which three years after she voided at the Navil,
and was sound. _Valesius de Taranta_ (he saith) mentioneth a Girl of
_Venice_ (perhaps the same) who voided by urine a Pin of three fingers
long. A certain Capucine at _Eburum_ called _Bullonius_, by Sirname
_Hamptean_, did with much aversion of mind drink up an huge living
Spider, which he had seen fall into the Chalice in the time of the
Sacrifice of the Mass. Within a few days he had a Phlegmon or bile that
did arise in his right thigh, and with much rotten matter from thence he
voided the whole Spider, but being dead. A young Merchant of _Antwerp_
being playing at _Venice_ in his mouth with an unripe Ear of Barley, did
swallow the same with an huge fear of suffocation: From thence after
three Weeks in the left side above the Girdle, an Apostume appeared, and
at the length with the rotten matter the same Ear of a yellow colour is
extracted whole. And he escaped sound. With _Fernelius_ a Student is
related to be cured by him who had voided an Ear of Corn by the ribs.
Also Writers do commemorate, that the young one sometimes dead and
wasted in the Womb, hath voided the bones through the Womb, the belly,
by the navil, and sometimes by the fundament. More things of this nature
do every where occur amongst Authors worthy of credit.”

[Sidenote: _Reas. 4._]

4. From which matters of fact he thus concludeth: “By which (he saith)
it is manifest, that solid bodies sufficiently great, have penetrated
the Stomach, the Bowels, the Womb, the Caul, the lower Belly, the skin
upon the inside of the Ribs, the Bladder, Membranes (he saith) impatient
of so great a wound. That is to say, that Knives have been transmitted
through these Membranes without wound, which is equivalent to the
penetration of dimensions made in nature without the help of the Devil.
And that an human body may be drawn through a small hole, through which
a Cat might only pass, but not through a Wall. Verily that the Devil
cannot break a paper Window without the consent of his Master, is (he
saith) manifest by the process and arrest of _Ludovicus Godfredus_ the
Witch, pronounced at _Aix_ in _Narbona_, the last of _April 1611_. I
pray you where have the three pounds of brass, of the Cannon of War,
marked with its letters, laid hid? how for so many months hath the dross
shined, in what part was the piece of brass greater than the intestine
contained? While I was (he saith) shewing a necessary vacuity in the
air, I promised that I would declare, that although the penetration of
bodies by the primary law of nature, and by the common way of Artificers
be forbidden: notwithstanding that while a body doth totally pass over
into the dominion of the spirit, and is carried over, and is by that as
it were weakened; then bodies do naturally and mutually penetrate one
another, at least in that part that is porous: Because that the spirit
then doth inclose the body under it self, and therefore as it were
taketh away the dimensions.”

[Sidenote: _Reas. 5._]

[Sidenote: _Hist. 1._]

5. And to confirm and open this point more fully, he saith: “I will
premise some things. The desire of eating Muscles did invade a Woman
with Child. And she eateth some of them so very hastily, that she did
devour the raw shells, twice or thrice broken with her teeth. Thereupon
by and by within an hour, she bringeth forth a sound and adult Child,
with the same half-chewed shells, and wounded in the belly. Therefore
the shells without the aperture of the membranes, had forthwith
penetrated the Stomach, Womb and Secundines: or else there were new
shells generated upon the young Child. Neither could this later be true.
For they were the true fragments of the Muscles, and not figuratively
framed to the imitation of them. Furthermore, the appetite is not
carried to a thing unknown: Therefore the appetite of eating the Muscles
was not of the Child, but of the Woman. Therefore it was not necessary
that new Muscles should be generated about the Child; for they were
desired by the Mother that they might become nutriment to her, not the
Child. Otherwise by the same argument of Identity, what things soever
should by the appetite be desired, should be generated about the young
Child; of whom when they could not be digested, they should be always
either left remaining about the Child, or should there putrefie. Which
is false both ways: for if it should putrefie, that which is desired
would cause abortion; or if it were conserved there, it would be found
regularly. For the Child is only nourished by the Navil: Therefore those
external Muscles could neither be wished by the Child, nor could be
profitable unto it, and by consequence, were neither for an end made
anew, but sent to the young one by reason that it was an uterine
appetite. The appetite is always directed from the end; but the Woman
with Child desired the Muscles not the shells, neither that the Muscle
being a living animal might remain in its former state, in which it was
unprofitable to the Mother, nor could satisfie her appetite; and
therefore much less hath had occasion of generating new and unprofitable
shells about the young one. But however it be taken, the appetite was
not to the shells twice or thrice broken. For if the Fishes had been
taken forth of the shells, she had eaten the fish the shells being left.
Therefore the concomitance and concision of the shells were accidental
to the appetite. I suppose truly (he saith) that as the desire, terrour,
_&c._ do generate seminal Idea’s, which the hand of the Woman with Child
doth send down to the young one, and doth depinge or figurate it in a
set time: So the joy of finding that which the appetite did desire, doth
bring that very thing to the Child. So verily the heaviness of heart of
him that swallowed the Knife, the horror of having drunk the Spider, and
of the Ear of Barley devoured, did repel or drive back those things
beyond the membranes not able to suffer a wound without death. And these
things (he saith) of things injected, entring by the ordinary power of
nature, without the suspicion of Diabolical cooperation.”

[Sidenote: _Reas. 6._]

[Sidenote: _Hist. 1._]

[Sidenote: _Hist. 2._]

[Sidenote: _Hist. 3._]

6. Now he proceedeth to prove penetration of dimensions by natural power
in another way. “Something like to these (he saith) appeareth in things
that from within are to without taken away, which I will dispatch (he
saith) in one or two examples. The Wife of a Taylor of _Mechlinia_,
seeth a Souldier before the doors to lose his hand in a conflict:
Forthwith being stricken with horror, she brought forth a Daughter with
one hand, the other awanting, with the stump all bloody, which hand of
hers could not be found, and the flux of blood killed the Child. The
Wife of _Marke de Vogeler_, a Merchant of _Antwerpe_ in the year 1602.
seeing a Souldier begging whose right Arm an Iron Bullet in the Siege of
_Ostend_ had taken away, and which he carried about as yet bloody; by
and by after that she brought forth a Daughter wanting an Arm, and that
the right one too, the shoulder of whom being yet bloody the Chirurgion
ought to consolidate. She hath Married to a Merchant of _Amsterdam_, by
name _Hoochcamer_; and is yet living this year 1638. But the right Arm
was no where to be found, neither the bones or any corruption did
appear, into which the Arm might be wasted in a little hour. But the
Souldier not being seen, the Child had two Arms, neither could the Arm
that was torn off be annihilated. Therefore the Womb being shut the Arm
was taken away. But who tore it away naturally, and whither was it
taken? certainly trivial reasons do not square or agree in so great a
portent or Paradox. I am not he that will say these things. I will say
this at the least: That the Arm was not taken away or torn off by Satan.
Furthermore it was of less weight to carry away elsewhere the Arm torn
off, than to have torn the Arm from the whole body without death. The
Wife of a Merchant (he saith) known unto us, as soon as she heard that
thirteen were to be beheaded (it happened at _Antwerpe_ in the time of
the Duke of _Alva_) and Women with Child are led with inordinate
appetites, she determined to see the decollations. Thereupon she ascends
the Chamber of a Widdow that was a familiar friend to her that lived in
the Market-place. And the spectacle being seen, forthwith the pain of
Child-birth took her, and she brought forth a full grown infant with a
bloody neck, whose head did no where appear.”

[Sidenote: _Reas. 7._]

7. From these most stupendious and almost incredible stories, he draweth
these conclusions. “I do not find (he saith) that human nature doth
abominate the penetration of dimensions, seeing it is most frequent to
the seeds of things. For in the seeds of things, that primevous Energie
of penetrating bodies, doth yet consist, but not subject to force, art
or human arbitrement. For there are many bodies many times more
ponderous than the matter of which they are framed. It is necessary (he
saith) that more than fifteen parts of water do fall in together into
one, that one part of gold may from thence be made. For weight is not
made of nothing: but argueth the ponderating matter in the ballance.
Therefore water doth naturally penetrate its body so often as the gold
doth overweigh the water. Therefore the domestick and daily progress of
seeds in Generations, doth require that the body doth penetrate it self
by condensation, which is altogether impossible to an Artificer. We
grant (he saith) that there are pores in the water, these
notwithstanding cannot contain so much as fourteen times the quantity of
its whole. Therefore it is ordinary, that some parts of the water do
penetrate themselves into one place.”

[Sidenote: _Reas. 8._]

8. And to illustrate this going before he saith: “By an example, _Aqua
fortis_ doth by its spirit make Brass, Iron or Silver remaining opacous
in their natures so transparent that they cannot be seen, and doth pass
the metal thorough filtring paper, which otherwise will not transmit, no
not the most small powder, which metal doth essentially remain still a
metal _in specie_ or kind. But not that the similitude of penetration of
dimensions doth uniformly square with the propounded example of the
metal. Because reasons do not agree to so great a Paradox, wherein (he
saith) I willingly acknowledge the manner to be indemonstrable _à
priori_.” Even as no man can know by what means the Idea impressed in
the seeds doth figurate, direct, and dispose the things that it hath
framed. And therefore we are forced to hunt forth the same _à
posteriori_.

[Sidenote: _Reas. 9._]

9. From all which he draweth this Conclusion. “There is therefore
another far different power of incantation, besides the Devils. And
therefore natural and free. He hath no Dominion over the just. But if
the power of inchanting were free to the Devil, also it would be equally
free to him to kill by a Knife or a Maul. And so none should be free.
Therefore the Witch (he saith) doth, _per ens naturale_, form
imaginatively a free Idea, which is natural and noxious. Which Idea
Satan cannot form. Because that the formation of Idea’s do require the
Image of God and a free power: And therefore the Witches do operate by a
natural force, no less against the just and innocent, than against
wicked men. Seeing that inchantments do more easily infect Children than
those of ripe age, sooner Women than stout Men: A certain natural power
is signified to be limited to the inchantment, to which it is easily
resisted by a stout and couragious mind. The Devil therefore offereth
filth and poysons to his Clients, that he may knit fermentally Idea’s
formed in the Imagination of the Witches unto them. And he preserveth
that Ideal poyson, that it may not be blown away with the wind, or being
covered in the earth, it be not destroyed by putrefaction. But he
carrieth that poison locally near to the object, to be inchanted: But to
apply it, or carry it into the man, he by no means is able. And
therefore the Witch doth also send forth another _executive medium_, or
mean emanative and commanding, which mean is the Idea of a strong
desire. For it is inseparable to the desire to be carried about things
wished for. To all which the Devil as a Spectator doth assist in the
conduction.”

[Sidenote: _Reas. 10._]

10. “For (he saith) in truth, I have demonstrated already, that
operative means are solely in the power of man. For only God is the most
chiefly glorious Creator, to be infinitely praised, who hath Created the
Universe forth of nothing. But man as far forth as he is the Image of
God doth forth of nothing create certain _Entia rationis_, or
_non_-Entities in their beginning, and that in the proper gift of the
Phantastical virtue. Which are notwithstanding something more than
meerly a privative or negative being. For first of all while these
conceived _Idea_’s do at length cloath themselves in the species or
shape fabricated by the Imagination, they become Entities now subsisting
in the middest of that Vestment, to which by the whole they are equally
in them. And thus far they are made seminal and operative Entities: of
which, to wit their assumed subjects are forthwith totally directed. But
this power is given to man alone. Otherwise a seminal power to
propagate, is given to the Earth, to Bruits, Plants, _&c._ Also the Dog
by his madness can transfer or change his spittle or _saliva_ into
poyson, because it is peculiar to his kind or species. Which also is
obvious in divers poysons of animals. But to form Idea’s abstracted from
their species and adjacent proprieties, that is given to none but man.”

Having thus far at large traced his footsteps in these abstruse and
mysterious matters, we shall come now to examine them and make some
observations upon them. And although we may be sharply censured for
taking upon us to question the things that he hath asserted, having been
_suo gradu_ an Adeptist, a person of profound judgment, great
experience, general learning, high reputation, and now generally
followed as the Chief Standard-bearer for Philosophy, Physick and
Chymistry, that many esteem it no small glory to be called and accounted
an Helmontian. Yet notwithstanding this we shall note some observations
in this order.

[Sidenote: _Observ. 1._]

[Sidenote: _De Incant._ _p._ 677.]

1. He holdeth that the Devil doth only make the things invisible, or
hides them by his spirit, and brings them near to the object into which
they are to be injected, and that the Witch by the seminal Idea of her
imagination, and the strength of her desire as the agent, or efficient
cause, doth inject or thrust them into the body of the person, intended
to be hurt or tormented; whereby he necessarily supposes a league or
contract betwixt the Devil and the Witch, and therefore he calls them
the Devils clients and those that are bound unto him. But what kind of
contract this should be, explicite or implicite, internal and mental, or
corporeal and visible, he tells us not; the latter of which we utterly
deny, that it is in the power of the Devil to practise when he pleaseth,
as we have before with sufficient arguments demonstrated at large. And
for an implicite or mental league, we grant that all thieves, murderers,
these kind of malicious and poysoning Witches and all other wicked
persons are bound in a spiritual contract unto him: For he is the spirit
that _worketh in the children of disobedience_. And what wickedness
soever he hath tempted and drawn them unto, to be willing to commit, he
prompteth and pusheth them on with all his skill and power to perpetrate
and execute the same. But still this is to be understood only of his
spiritual and invisible assistance, and not of any visible or corporeal
aid, for else (as this Author confesseth) he might as well kill with a
knife or a maul. And therefore we cannot here pass by the bold and
groundless (if not impious) assertion of _Sennertus_, who though a very
learned person in diverse parts of humane literature, yet drawn with the
sway of popular opinion, did most miserably lapse in affirming that
although Witches do purpose to hurt men, yet “that they neither do nor
can effect those things, but that the Witches being cast into a profound
sleep, the Devil in the mean time acteth those things by himself; and
thinks he proves this sufficiently by a fabulous and lying story feigned
to be told of a Witch, that being in a deep sleep, when she waked, told
that she had been transformed into a Wolf, and had torn in pieces a Cow
and a Sheep,” which were found to be so, and therefore the Devil must
needs have done it. But in this he neither nameth the place, time, nor
Author to avouch it, and therefore all reasonable Men may judge how
palpable a falsity it is, for then if true it would follow that none
could be safe, and that the Devil might kill immediately with swords or
knives, which he cannot do.

[Sidenote: _Observ. 2._]

[Sidenote: _De Lithias._ _c._ 8. _p._ 75.]

[Sidenote: _Hist._]

2. Whereas he holdeth that the Devil doth bring or convey the things to
be injected near unto the place, and that he offereth filth and poysons
to his clients, that thereby he may fermentally conjoin the Ideas of
these formed in the imaginative faculty with these. If the Devil be
taken to be meerly and simply incorporeal, then he cannot remove matter
(as we have before proved) and so cannot convey the things near to the
object; and if he be taken to be corporeal (as we have asserted) his
help is needless, because the Witches may do it themselves, as we find
sufficient stories of their hideing of strange and poysonous things
under the thresholds of houses and Churches; and to this purpose this
same Author telleth us this story: “A certain person (he saith) did by
custome use to make water in a corner of the Court, whereupon he was
afflicted with a bloody and cruel Strangury. And all the remedy of the
Physicians proved in vain, except that as often as he did drink of
Birch-Ale he did find a signal ease: But as oft as he rose and walked,
and made water in the same place, so often his pains did return. At the
last a pin of old black Oak-wood is espied to be fixed in the place
where he used to make water. Which being pulled forth and burned he
remained free from the bloody Strangury, by drinking Ale of
Birchen-twiggs. Also (he saith) that he remembred, that _Karichterus_
had written that he had loosed such kind of inchantments by only pissing
through Beesomes of Birch.” Now from hence it is plain that this making
water constantly upon this pin of old black Oak-wood did cause his
bloody Strangury, and that the pulling of it up and burning of it, was
with the help of the Birchen Ale the cure; but it can no wayes be judged
necessary that the Devil should fix the Oak pin there, but that the
Witch might do it himself. Neither can it be thought to be any power
given by the Devil to the Oaken pin, that it had not by nature, for in
probability it will constantly by a natural power produce the same
effect; only thus far the Devil had a hand in the action, to draw some
wicked person to fix the pin there where the Man was accustomed to make
water, thereby to hurt and torture him, and so was only evil in respect
of the end.

[Sidenote: _Observ. 3._]

3. We observe and affirm that whatsoever effects are brought to pass by
that which is commonly called and accounted Witchcraft, if they be not
brought to pass by jugling, confederacy, delusion and imposture (as the
most of them are, if not all) then they are performed either by meer
natural causes, or the strength of the Witches fancy, and most vehement
desire of doing of mischief to those she hateth, or by both joined
together, and that Satan is no further an author or actor, but as he
leadeth and draweth the minds of the Witches to do such mischievous
actions, and pusheth on to seek about to learn of others such secret
poysons, charms, images and other hidden things, that being used so or
so, may produce such destructive ends as their wicked and diabolical
purposes are led to, and in this sense they are his clients, and bounden
vassals, and not otherwise.

[Sidenote: _Observ. 4._]

4. The stories that he relateth are either all to be taken to be true,
or none of them; and if they be all alike equally to be credited, then
it will undeniably follow, that they were all alike produced by natural
causes, and so no need at all of the Devils assistance in performing of
them, no more than by working upon the minds of such as used those
natural means to a wicked and mischievous end. For first he giveth these
instances of things that were very strange that were voided either by
vomit or stool, by the ordinary power of nature, without suspicion of
diabolical cooperation, as the voiding of the piece of the brass Cannon
with its letters, with the Eele wrapped in its secundines: The Dragon
that the Oxe voided by taking three herbs, with a tail like an Eele, a
body like or of leather, with a Serpentine head, and not less than a
Partridge: The knife that the Thieves forced a man to swallow, which he
voided by an Apostume in the side, and was after sound: also the arrow
head of three fingers broad strucken into the back, and after voided by
stool, with diverse such which we recited before. And that these being
solid bodies should have penetrated and passed through parts that are
impatient of wounds, and in which a wound is mortal, must of necessity
be very wonderful, and might as soon and upon as rational grounds be
taken to be diabolical, as those that he enumerateth to be so: For from
these it is manifest that either nature put to her last pinch doth make
penetration of dimensions, or else so inlarge the pores, that those
solid bodies may pass without wound, which (if seriously considered) is
a stupendious operation and effect. And as there needeth no cooperation
of a diabolical power, for the performing of these, no more needeth
there any concurrence of Devils to the others, that to that purpose he
relateth. Only here is all the difference: these are wrought by the
ultimate endeavour of the _Archæus_ to save life; without the
concurrence of external causes; the others (that are therefore called
diabolical) are commonly wrought for a bad end, namely to hurt or to
take away life, and have an external cause, to wit, the force of the
Witches imagination and strong desire of doing of mischief, which is
stirred up to that end by Satan, and therefore in regard of the end are
devilish, though they be both wrought by the agency of nature, the one
in the body of the imaginant, the other in the body that the Witch
intendeth to hurt by the force of her imagination and vehement desire,
whereby a seminal Idea is created or formed, which is sufficiently
operative to accomplish the end intended.

[Sidenote: _Observ. 5._]

[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 556.]

5. The arguments that he bringeth to prove penetration of dimensions to
be in nature, or something equivalent thereunto, seem to be strong and
convincing. For in the generation of things, whosoever shall seriously
and strictly mark, shall find (as he alledgeth) that the spirit of the
Archeus (though not altogether incorporeal) doth in the seeds of things
penetrate it self, and their parts one another, which he further maketh
good by the instance of Gold generated of water; for it must of
necessity be, that more than fifteen parts of water must fall in or
penetrate one another, that from thence one part of Gold may be made,
for weight is not of nothing, but argueth the matter ponderous in the
Ballance. Therefore naturally the water must so oft penetrate its body
as the Gold doth preponderate the water. And though it be granted that
the water hath pores, yet notwithstanding it cannot contain so much as
fourteen times, it whole. And therefore he irrefragably concludeth: _Est
ergo ordinarium in natura, quod aliquæ partes aquæ se penetrent in
unicum locum_. And this he backs with an unanswerable story of a Woman
that longing for Muscles, did in greediness eat some of them with the
shells twice or thrice broken with her teeth, and that she brought forth
a child with the same half eaten shells, and a wound in the belly;
therefore those shells had penetrated the stomach, womb and secundines,
or otherwise the force of the Archeus had opened the pores and letten
them pass in an unconceiveable manner. So that if these things be
granted to be true (and we confess we know not how they can be answered)
then there need no diabolical power be brought to solve the injecting of
strange things into mens bodies, seeing nature is sufficient of it self,
and therefore we can allow no power at all unto Devils in effecting
these things (if they be truly done, and be not delusions) but only in
drawing the minds of the Witches to these wicked and mischievous
courses; and therefore the Lord _Bacon_ said profoundly and wisely these
words: _Ut in operationibus illis earumq; causis error cavendus est, ita
quoq; danda vel imprimis opera est, ne effecta nobis imponant, temere
judicantibus talia esse, quæ eousq; nondum processerunt. Sic prudentes
judices, præscripta velut norma, fidem haberi temere nolunt
confessionibus sagarum, nec etiam factorum contra illas probationi.
Sagas enim turbat imaginationis vertigo, ut putent se illud facere, quod
non faciunt, populumq; hîc ludit credulitas, ut naturæ opera imputent
fascino._

[Sidenote: _Observ. 6._]

6. And to confirm this point he addeth far more stupendious matters of
fact than the former, of things that were within, being taken to without
or invisibly conveyed away, as the woman at _Mechlin_ that saw the
Souldier in a conflict lose his hand, and forthwith brought forth a
Daughter wanting an hand, which was never found, and the wench died of
the Hæmorrhage. Another at _Antwerpe_ seeing a Souldier begging with his
right arm shot off and bloody, forthwith brought forth a Daughter
wanting the right arm whose bloody shoulder the Chirurgeon cured, and
she was married after; and that the arm was never found, neither did
there appear any bones or putrefied matter into which the arm might
waste. Also another Woman going to see the Decollation of thirteen men;
did soon after bring forth a mature Child with a bloody neck, the head
no where appearing. I confess it would rack the judgment even of the
most credulous to the highest pitch to believe these unparallel’d
Stories; but the Author relating them as of his own knowledge, and being
a person of unquestionable veracity, I cannot conceive how they can
rationally be denied, especially finding M^r _Boyle_ to affirm, that in
those experiments (much more relations of matters of fact) that
_Helmont_ avouched upon his own knowledge, he durst be his Compurgator.
Who would not believe but that these things could never have been done,
but by a supernatural and Diabolical power, but that this Author (to
which all judicious persons in reason may adhere) doth utterly deny,
that the arm was either pull’d away or conveyed none can tell whither,
by Satan, and therefore that in such a strange Paradox, trivial reasons
are not to be allowed; and it were too much sloathfulness to ascribe all
effects unto Satan, of which we are ignorant. And therefore if an hand,
an arm, nay an whole head, could be separated from the rest of the body,
and conveyed forth of the Womb by the _Archeus_ or natural spirit,
thereunto excited by the impression of horror and terror in the Women:
In like manner by the same power of the natural spirit of man or woman,
excited by a vehement and fierce imagination to revenge and to do
mischief, may strange things be injected (if there can be any sound
proof of such a matter of fact) into the bodies of such men or women as
the Witches intend to do hurt unto, and yet Satan hath no more hand in
it, but only as a spiritual agent to move the wills of those wicked and
malicious people to do mischief unto those that they hate, though
without cause. And the great secret of that which may be called
Witching, is the learning of others, who likewise have had it by
tradition, the great force of imagination, and the natural spirit with
the ways and means how to excite it and exalt it; herein stands the
mystery of all Magick, and it becomes only evil in the use and
application, and they are to be condemned that use it to such devillish
ends, even as those that use those good Creatures that nature doth
produce to poysonous, wicked, and destructive purposes. And lastly, here
we may note, that if things or bodies that are without may be injected
into the bodies of others, by the force of exalted, imagination and a
vehement desire, then the same power that doth inject them through skin,
flesh and bones, must also be able to bring them near to the place, and
need not at all the assistance of Satan, because it is far easier to
carry them near the place, than to thrust them into the body; and so
this Author hath here introduced the Devils aid to bring them to the
place to no purpose, and never yet proved either by reason or matter of
fact, that ever Satan did any such thing, and so is a meer supposition
without proof.

[Sidenote: _Observ. 7._]

[Sidenote: _De occult. nat. mirac._ _l._ 2. _c._ 40. _p._ 325.]

[Sidenote: _De Tumor._ _l._ 6. _c._ 19. _p._ 158.]

[Sidenote: _Hist._]

7. The other matters of fact that he relateth are prodigious, and are
brought to prove that Satan is an actor to convey these strange things
into the bodies of men, and are these. A piece of an Oxe Hide taken
forth of a mans Arm, so also that _Equuleum_, a Wood-Horse, or a
four-footed board with a wheel and ropes twice as broad as the gullet.
Another that vomited up perhaps two thousand pins conglomerated
together, with filth and hairs; another that vomited up, he being
present, wooden Chips that had been cut off with the Hatchet in
smoothing of wood, with much slime to the bigness of two fists, of which
we shall note these Conclusions. 1. It doth no way appear (if these
things be granted to be true, both for matter and manner) neither doth
he offer to prove it, that these are any more than the former
Diabolical, but only in the end, because they are for the hurt and
destruction of mankind and not otherwise; and there being no proof of
the Devils Cooperation any further but in working upon the minds of
those that are agents and instruments to bring these things to pass, we
may very well reject those things that are supposed, but not proved. 2.
The ejecting or voiding of such strange things as here he hath related,
doth not necessarily suppose their injection or thrusting in, because
they may be bred there by natural Causes, so Worms of many sorts and
strange Figures, also Frogs, _Dracunculos_ and Askers have been voided,
and doubtlesly bred there by natural causes, and were not injected or
thrust in, and for proof of this I refer the Reader to the relations of
learned _Schenchius_ _lib._ 3. _p._ 363. of those strange sorts of Worms
and other Creatures that he from divers Authors sheweth have been
vomited up, which without all scruple, were not injected, but bred
there. To confirm this and to prove what strange things are sometimes
bred in Apostumes and Tumors, we shall translate a passage or two, and
first take this from _Levinus Lemnius_ that learned and famous Physician
of _Zeland_, who writeth thus: “Also forth of sordid Ulcers and
Impostures (he saith) we have known that the fragments of nails, hairs,
shells, little bones and stones have been taken forth; which were
concreted and grown together forth of putrid humours: As also little
creatures, worms with tails, and little beasts of an unaccustomed form,
cast up by vomiting, especially in those who were oppressed with
contagious diseases, in whose urines I have often discerned to swim
little Animalcles like to Pismires, or to those creatures we observe in
the estival months to move in the celestial dew here in _England_ we
call it Woodsoar, or Cuckow-spittle.” Take another from that learned and
expert Chirurgeon _Ambrosius Paræus_ where he is speaking of strange
tumors, in these words: “Also in these tumors being opened thou maist
see bodies of all kinds, and far differing from the common matter of
Tumors, as stones, chalk, sand, coals, cockles, ears of corn, hay, horn,
hairs, flesh as well hard as spongious, grisles, bones and whole
Animalcles, as well living as dead. The generation of which things (by
the corruption and alteration of the humors) will not much astonish us,
if we consider, that even as nature hath framed Man as a Microcosm forth
of all the seeds and elements of the whole great world, that he might be
as it were the lively image of that great world: So in that Microcosm,
nature hath willed, that all the species of all motions and actions
might be manifest, nature being never idle in us, as long as matter is
not a wanting to work upon.” So that it is most plain that these strange
things may be bred within, and so the opinion of injecting them, is but
a meer figment. 3. Neither can the vomiting up of such strange things as
he relateth, conclude necessarily that they were injected either by the
power of Satan or the Witch, because they may be performed by jugling,
sleight of hand, confederacy and the like, as was manifest in the Boy of
_Bilson_, and diverse that we have known, that had made some numbers of
others to believe that they had voided strange things, as pins, needles,
crooked-knitting-pricks, moss, nails, and the like; but upon a strickt
search, have but proved delusions and sleight, such as our common _Hocus
Pocus_ Men use, when they make the people believe they swallow a long
pudding of white tinn, and again pull it forth of their mouths, or in
pulling ribbins, or laces of diverse colours forth of their throats. 4.
And again the most of these relations are but commonly taken upon trust
from the affirmations of the by-standers who might be confederate
parties, or ignorant persons, and so easily deceived; and it appeareth
not that _Helmont_ was by at the very instant when the children vomited
up the wooden horse, or four-footed board, but that it was the
by-standers that drew it forth, who might be parties to the cheat, or be
themselves deluded, and so aver it pertinaciously to others. For I have
in my practice known a young Wench about 9 or 10 years old, who that she
might be pittied and have an idle life, had made her Father and Mother
believe that quick worms came forth at her ear, and also I taking her
into mine own house she had perswaded all the family that it was true,
and did often open her head-cloaths, and holding down her ear a quick
worm would drop forth of the hair, who notwithstanding by diligent
watching, was found out to get them privately from under stones or wood,
and so did cunningly convey them into her hair, but being discovered,
was by due correction reclaimed, and so the wonder ceased. And it is as
common to mistake things, either by absolute judging them to be such a
thing indeed, when it hath but some slender resemblance of it, or by
judging a thing to be really so, because of such a name but
metaphorically given unto it; so it is usual to call a _Carcinoma_ in
the highest degree _Lupus_ or a Wolf, because as a Wolf is a most
voracious creature, so this ulcer is the most devouring of all others;
and therefore have we known after that such have been by incision
eradicated by our selves and others, and exposed to the view of the
vulgar people, they would presently most earnestly affirm to others that
they had seen it, and that it was a living creature, and had mouth, eyes
and ears; so far will ignorant mistake induce credulity.

[Sidenote: _Observ. 8._]

[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 583.]

8. That the force of imagination accompanied with the passions of
horror, fear, envy, malice, earnest, desire of revenge, and the like, is
great upon the body imaginant, as also upon the _fœtus_ in the womb, is
acknowledged by all. But that it can at distance work upon another body,
though denied by _Fienus_ and the whole rabble of the Schoolmen, yet is
strongly proved by this learned Author, and allowed of by all others
that truly understood the operations of nature, which we also take to be
a certain truth, and do assert that if those people that are esteemed
Witches, do really and truly (of which we utterly doubt) inject any of
these strange things into the bodies of men, that they are brought to
pass meerly by the imagination of the Witch, and the Devil acteth
nothing in it at all, but the setting of his will upon that mischief. As
for the handling the dispute concerning the manner of the injecting of
these strange things, so strongly pursued by this Author, _Sennertus_
and others, we shall totally supersede and suspend our judgment, until
the ὅτι be sufficiently proved (which yet lies under water, and unseen)
and then it will be time enough to dispute the manner, when the matter
is certainly made evident. Therefore we will shut up this with that
modest and grave advice of the Lord _Bacon_ in these words: _Ideo
cogemur in hac inquisitione ad nova experimenta confugere; ubi
directiones tantùm eorum præscribi possunt, non ulla positiva in medium
adferri. Si quis putet subsistendum nobis fuisse, donec tentamentis res
penitus innotuisset, (ut fecisse nos ubiq; probant alii tituli) sciat
dubia nos fide amplecti quæcunq; imaginationis effecta circumferuntur,
animum tamen esse illa per otium exigere ad Lydium veritatis lapidem, id
est, experimentorum lucem._




                              CHAP. XIII.

  _That the ignorance of the power of Art and Nature and such like
    things, hath much advanced these foolish and impious opinions._


The opinions that we reject as foolish and impious are those we have
often named before, to wit, that those that are vulgarly accounted
Witches, make a visible and corporeal contract with the Devil, that he
sucks upon their bodies, that he hath carnal copulation with them, that
they are transubstantiated into Cats, Dogs, Squirrels, and the like, or
that they raise tempests, and fly in the air. Other powers we grant unto
them, to operate and effect whatsoever the force of natural imagination
joyned with envy, malice and vehement desire of revenge, can perform or
perpetrate, or whatsoever hurt may be done by secret poysons and such
like wayes that work by meer natural means.

And here we are to shew the chief causes that do and have advanced these
opinions, and this principally we ascribe to mens ignorance of the power
of Nature and Art, as we shall manifest in these following particulars.

1. There is nothing more certain than, that how great soever the
knowledge of Men be taken to be, yet the ultimate Sphere of natures
activity or ability is not perfectly known, which is made most manifest
in this, that every day there are made new discoveries of her secrets,
which prove plainly that her store is not yet totally exhausted, nor her
utmost efficiency known. And therefore those Men must needs be
precipicious, and build upon a sandy foundation, that will ascribe
corporeal effects unto Devils, and yet know not the extent of nature,
for no Man can rationally assign a beginning for supernatural agents and
actions, that does not certainly know where the power and operation of
nature ends.

2. And as it is thus in general, so in many particulars, as especially
in being ignorant of many natural agents that do work at a great
distance, and very occultly, both to help, and to hurt, as in the weapon
salve, the Sympathetick powder, the curing of diseases by mumial
applications, by Amulets, Appensions and Transplantions, which all have
been, and commonly are ascribed unto Satan, when they are truly wrought
by natural operations. And so (as we have sufficiently manifested
before) by many strange, and secret poysons both natural and artificial,
that have no bewitching power in them at all, but work naturally, and
only may be hurtful in their use through the devilishness of some
persons that use them to diverse evil ends.

3. There is nothing that doth more clearly manifest our scanted
knowledge in the secret operations of nature, and the effects that she
produceth, than the late discoveries of the workings of nature, both in
the vegetable, animal and mineral Kingdoms, brought dayly to light by
the pains and labours of industrious persons: As is most evident in
those many elucubrations, and continued discoveries of those learned and
indefatigable persons that are of the Royal Society, which do plainly
evince that hitherto we have been ignorant of almost all the true causes
of things, and therefore through blindness have usually attributed those
things to the operation of Cacodemons that were truely wrought by
nature, and thereby not smally augmented and advanced this gross and
absurd opinion of the power of Witches.

[Sidenote: _De occult. Philos._ _l._ 1. _c._ 2.]

4. Another great means in advancing these Tenents hath been Mens supine
negligence in not searching into and experimenting the power of natural
agents, but resting satisfied in the sleepy notions of general rules,
and speculative Philosophy. By which means a prejudice hath been raised
against the most occult operations of nature, and natural magick (which
is (as _Agrippa_ truly said) “The comprizer of great power, full of most
high mysteries, and containeth the most profound contemplation, nature,
power, quality, substance and virtue of most secret things, and the
knowledge of all nature) to be condemned, as the work of the Devil and
hellish fiends, which is the handmaid and instrument of the Almighty.”
And from this diabolical pit of the ignorance of the power of nature
(especially when assisted by art) have sprung up those black and horrid
lies in the mouths of _Erastus_, _Conringius_ and above all of
_Kircherus_, denying the possibility of the transmutation of metals, by
the power of Art and Nature, and ascribing the performance thereof by
_Paracelsus_, _Lullius_, _Sendinogius_ and others to the Devil; so
malevolent do men grow when they are led by nescience and ignorance.

[Sidenote: _Vid. Theatr. Chym._ _Vol._ 5. _p._ 943.]

5. The ignorance of the strange and wonderful things that Art can bring
to pass hath been no less a cause, why the most admirable things that
Art bringeth to pass by it are through blind ignorance ascribed unto
Devils, for so have many brave learned Artists, and Mechanicians been
accused for Conjurers, as happened to _Roger Bacon_, Dr. _Dee_,
_Trithemius_, _Cornelius Agrippa_, and many others, when what they
performed was by lawful and laudable art. The strange things that the
Mathematicks and Mechanicks can perform are hardly to be enumerated, of
which were those most wonderful catoptrical glasses mentioned by
_Nicero_, _Aquilonius_, _Baptista Porta_ and many others, those
wonderful engines in the shape of Birds, Men, Beasts, and Fishes that do
move, sing, hiss and many such like things mentioned by _Heron_ of
_Alexandria_, and our Countryman Dr. _Fludd_; and those that would have
more ample satisfaction concerning the stupendious things that are
produced by art, may receive most large satisfaction in reading that
most learned and elaborate Epistle written as a preface before the Book
of _Johannes Ernestus Burgravius_ called _Biolychnium vel de lampade
vitæ et mortis_, by _Marcellus Vranckheim_ Doctor of both laws, as also
in reading that profound and mysterious piece written by _Roger Bacon_,
_de admirabili potestate artis et naturæ, et de nullitate magiæ_, with
the learned notes of Dr. _Dee_ upon it, of which he saith this: _Ut
videatur quod omnis potestas magica sit inferior his operibus et
indigna_. And therefore there can be nothing more unworthy, than for any
man, that pretendeth to any portion of reason, so far to dote, or suffer
himself to be led with ignorance and rashness, as to ascribe those
strange things that Nature and Art, or both joined together do produce,
unto Devils: And yet there is nothing that is more common not only by
the blind vulgar, but even by those that otherwise would be accounted
learned, and wise enough; pride and folly attendeth the most of the Sons
of Men.

[Sidenote: _Hist._]

6. Another gross mistake there is, in supposing those strange things
that are performed by vaulters, tumblers, dancers upon ropes, and such
like, not possible to be done but by the assistance of the Devil, when
they are altogether brought to pass and effected by use, custome,
exercise, nimbleness and agility of body. And yet we have known some not
only of the popular rank, but many that thought themselves both wise,
learned and religious that have been so blind as to father these things
upon Devils and seriously to seem to believe, that the actors of these
things had made a league and compact with the Devil, by whose help they
performed them. And I do remember that a pretty active young man, within
these few years went about in this North Countrey with a neat Bay Mare
for money to shew tricks, which were very odd and strange, for if she
had been blindfolded, and several pieces of money taken from several
persons, and wrapped in a cloath, the Mare would have given every one
their own piece of money; and this and many other feats she plaid, were
not only by the common people, but by others that should have been more
wise, judged to be performed by no other means but by the Devil, and
some were so stark mad as to believe and affirm that the Mare was not a
natural one, but that it was the Devil that plaid those strange tricks
in the shape of a Mare: when more sober judgments knew that they were
performed by the masters eye, and rod directing the Mare. _Error &
credulitas multum in hominibus possunt._

7. In like manner are often both those that are learned, as well as the
vulgar most wofully imposed upon by the odd and strange feats performed
by Legierdemain, sleight of hand, and by wonderful things brought to
pass by subtile and cunning Impostors that act by confederacy, and the
like, of which we have given some instances before in this treatise. And
it was no evil piece of service, that Master _Scot_ did in his book of
the discovery of Witchcraft, when he laid open all the several tricks of
Legierdemain and sleight of hand, thereby to undeceive the ignorant
multitude; and that is no less praise-worthy that is performed by the
Author of that little treatise called _Hocus Pocus junior_, where all
the feats are set forth in their proper colours, so that the most
ignorant may see how they are done, and that they are miracles unknown,
and but bables being discovered, which treatise I could commend to be
read of all Witchmongers and vain credulous persons, that thereby their
ignorance may be laid open, and they convinced of their errors.

8. The ignorance or mistaking of these things, joyned with the notions
Men have imbibed from their infancy, together with irreligious
education, are the true and proper causes, that make so many ascribe
that power to Devils and Witches, that they neither have, or ever had,
or can ever bring into act. And therefore it behoveth all that would
judge aright of these abstruse matters, to labour to understand the
secret operations of nature, and the strange works of art, to divest
themselves of their false imbibed notions, and truely and rightly to
understand the Articles of the Christian Faith, to be daily conversant
in reading the Scriptures, they will then be more fit to judge of these
things, and not to call light darkness, nor darkness light.




                               CHAP. XIV.

  _Of diverse Impostures framed and invented to prove false and lying
    miracles by, and to accuse persons of Witchcraft, from late and
    undeniable authorities._


In the treatise preceeding we have often made mention of delusions and
Impostures, which we shall largely handle in this place: and though Mr.
_Glanvil_, and others do object, that though many pretended possessions
or Witchcrafts have been proved to be meer couzenings and impostures,
yet therefore it will not follow that all are so. To which we shall
render these answers.

1. If it do not necessarily conclude, that they are all impostures, yet
it gives a most shrewd cause of dubitation that they may be so. And the
objection depends not upon a necessary connexion betwixt the subject and
predicate, for some being direct and palpable Impostures, it is not of
necessity, but by contingency or accident that the others are not so,
and ought first to have been proved, which never yet was performed.

2. But we affirm that a general conclusion drawn from an inductive
argument is good and sound, where no instance can be clearly made out to
the contrary. But as yet no true instance, really and faithfully
attested, hath ever been brought to prove that any of these things that
we deny, were ever effected by diabolical power. For who were ever by
and present, that were persons of sincerity and sound judgment, that
could truly testifie and averr that the Devil in a visible and corporeal
shape made a contract with the Witch, or that he suckt upon his, or her
body, or that he had carnal copulation with them, or that saw when the
Witch was really changed into a Dog or a Cat, or that they flew or were
carried in the air? Seeing no instance can be given to prove any of
these to be undoubted truths, it must needs follow that they are meer
figments, or at the best all but absolute Impostures. And again it is
but precarious, and _petitio principii_, to imagine that any persons
have vomited up or voided strange things that saw or knew that they were
injected by Devils, for they were either naturally bred there, or else
were meer Impostures and delusive Juglings.

And therefore we shall propose some Histories of strange and prodigious
cheats and Impostures from late and unquestionable authorities, whereby
all the rest may be judged and discerned; of which take this for one.

[Sidenote: _Hist. 1._]

[Sidenote: _Vid. Stat. Pulton, 25. year Henr. 8._ _c._ 12.]

[Sidenote: _Vid Chron._ Hollingshead. Stow _An. Hen. 8._ 25. _p._ 1013.]

[Sidenote: The Pope.]

“1. _Elizabeth Barton_ of _Kent_ (by those that laboured to cry up her
horrible cheats for miracles, otherwise called the holy Maid of _Kent_)
and others were in the twenty fifth year of King _Henry_ the Eighth
attainted of High Treason, for that under colour of hypocrisie,
Revelations and false Miracles practised by the said _Elizabeth_, they
conspired to impugne and slander the divorce between the King and Queen
_Katherine_ his first Wife, and the last Marriage between him and Queen
_Anne_ his second Wife, to destroy the King, and to deprive him of his
Crown.” Her false and feigned miracles, and the subtile and cunning
contrivances that were brought to pass by the help of her confederate
accomplices, and her and the others open confession of them may be found
at large in _Hollingshead_, _Stow_, and the writings of Mr. _Lambert_,
whither for brevities sake I remit my reader, and shall only give it
here in the words of _Speed_, which are these: “The Romanists (he saith)
much fearing that _Babel_ would down, if Queen _Anne_ might be heard
against wicked _Haman_, sought to underprop the foundations thereof with
certain devices of their own: and that the same might pass without note
of suspicion, they laid their forgery even upon Heaven it self; whose
pretended oracle _Elizabeth Barton_ (commonly called the holy Maid of
_Kent_) was made to be; and the pillars of this godless Fabrick were
_Edward Bocking_ a Monk by profession, and Doctor of Divinity, _Richard
Masters_ Parson of _Aldington_, the Town wherein she dwelt; _Richard
Deering_ a Monk, _Hugh Rich_ a Friar, _John Adestone_ and _Thomas Abell_
Priests, put to their helping hands; and _Henry Gould_ Batchelor of
Divinity, with _John Fisher_ the reverend Father of _Rochester_ imployed
their pains to dawb these downfalling walls with their untempered
morter. The Scribes that set their pens for her miracles, were _Edward
Thwaites_ Gentleman, and _Thomas Lawrence_ Register, besides _Haukherst_
a Monk, who writ a letter that was forged to be sent her from Heaven;
And _Richard Risby_ and _Thomas Gould_ were the men that dispersed her
miracles abroad to the world. This holy Maid _Elizabeth_ made a Votaress
in _Canterbury_, was taught by _Bocking_ her Ghostly Father, and
suspected Paramour, to counterfeit many feigned trances, and in the same
to utter many virtuous words for the rebuke of sin, under which more
freely she was heard against _Luthers_ doctrine, and the Scriptures
translation, then desired of many: neither so only, but that she gave
forth from God and his Saints by sundry suggestive Revelations, that if
the King proceeded in his Divorce, and second Marriage, he should not
raign in his Realm one month after, nor rest in Gods favour the space of
an hour. But the truth discovered by Gods true Ministers, this oracle
gave place as all other such did, when Christ by his death stopped their
lying mouths: For her self and seven of her disciples were executed for
Treason at _Tiburn_, and the other six put to their fines and
imprisonment.” To which he subjoineth this story of the like nature.
“With the like counterfeit Revelations and feigned predictions this
generation of hypocrites had brought _Edward_ Lord _Stafford_ Duke of
_Buckingham_, unto his unhappy end, by the working of _John de la Court_
his own Confessor, together with _Nicholas Hopkins_ a Monk of the
Carthusian Order in the Priory of _Henton_ in _Somersetshire_, who by
his visions from Heaven forsooth, heartned him for the Crown; But before
his own Coronet could aspire to that top, he worthily lost both head and
all upon _Tower-hill_ for his Treason, _Anno Domini_ 1521. Unto such
sins the world was then subject, and into such conceits their reputed
holiness had brought them, not only among the simple and unlettered, but
even with them that seemed to be learned indeed: For by certain
predictions foreshewing a great deluge, Prior _Bolton_ of S.
_Bartholomews_ in _London_, was so fearful that he built himself a house
upon the height of _Harrowhill_, storing it with provisions necessary to
keep himself from drowning in _Anno Dom._ 1524.

[Sidenote: _Hist. 2._]

[Sidenote: Stow’s _Chron._ _p._ 678.]

2. And that we may be certified how frequent and common these
counterfeited Impostures have been, and yet are practised, take this
other from undoubted authority. “The 15 of _August_ being Sunday in the
16 of the raign of Queen _Elizabeth_, _Agnes Bridges_ a Maid about the
age of 20 years, and _Rachel Pinder_ a Wench about the age of 11 or 12
years, who both of them had counterfeited to be possessed by the Devil
(whereby they had not only marvellously deluded many people both Men and
Women, but also diverse such persons, as otherwise seemed of good wit
and understanding) stood before the Preacher at _Pauls-cross_; where
they acknowledged their hypocritical counterfeiting with penitent
behaviours, requiring forgiveness of God and the world, and the people
to pray for them. Also their several examinations and Confessions were
there openly read by the Preacher, and afterwards published in print,
for posterity hereafter to beware of the like deceivers.” From whence we
may take these two Observations.

[Sidenote: _Observ. 1._]

1. We may from hence note, how subject the nature of man is both to
deceive and to be deceived, and that not only the common people, but
also the wiser and more learned heads may most easily be imposed upon.
And, that therefore in things of this nature, and the like, we cannot
use too much circumspection, nor use too much diligence to discover
them.

[Sidenote: _Observ. 2._]

2. We may note, that when such strange Impostures or false Miracles are
pretended, there is commonly some sinister and corrupt end aimed at,
under the colour of Religion, and that those that are most ready to
publish such things as true Miracles and Divine Revelations, are
generally those that did complot and devise them. And therefore the
greater number they be that cry them up, and the more esteem the persons
are of that blow abroad such things, the greater suspicion we ought to
have of the falsity and forgery of them. Always remembring that the
greater the fame and number of the persons are that conspire and
confederate together, the greater things they may bring to pass, and be
more able to deceive, as was manifest by the Priests attending the
Oracles; who, though they laboured to father their predictions upon some
Deity, yet it was manifest that it was nothing else, but their own
Confederacy, Impostures and Juglings.

[Sidenote: _Hist. 3._]

[Sidenote: _Vid._ A Book called, _A discovery of fraudulent practices
           concerning pretended possessions_.]

[Sidenote: _Vid. ibid. Dialog._ 11. _p._ 352.]

3. But these Diabolical Counterfeitings of possessions, and the
maintaining of the power of dispossession and casting forth of Devils,
was not only upheld and maintained by the Papists to advance their
superstitious courses; but also in the said time of Queen _Elizabeth_,
there were divers Non-Conformists, to gain credit and repute to their
way, that did by publick writing labour to prove the continuation of
real possessions by Devils, and that they had power by fasting and
Prayer to cast them out. Of which number were one M^r _Darrell_ and his
Accomplices, who not only writ divers Pamphlets in the positive defence
of that opinion, but also published certain Narrations of several
persons, that they pretended were really possessed with Devils, which
were cast forth by their means in using Fasting and Prayer. Which
writings were answered by M^r _Harsnet_ and others, and their Theory not
only overthrown, but their practice discovered to be counterfeiting and
Imposture. Whereupon there were divers persons suborned to feign and
counterfeit possessions, as _William Sommers_ of _Nottingham_, who by
the Exorcists was reported to have strange fits, passions and actions;
which are at large described and set forth in that learned Treatise,
_Dialogical Discourses of Spirits and Devils_, written about the same
time by _John Deacon_ and _John Waller_, Ministers, and of divers other
persons who likewise pretended the same counterfeit possessions. And
though the said forged and feigned possessions were strongly maintained
by their Abettors, and the matters of fact audaciously asserted to be
true; yet after the said _Darrell_ and his Accomplices were examined by
the Queens Commissioners, all was made apparent to be notorious
counterfeiting, cheating and imposture, both by the confession of
_Sommers_ himself, and by the Oaths of several Deponents. Neither was
that discourse containing the certain possession of seven persons in one
Family in _Lancashire_, at _Cheworth_ in the Parish of _Leigh_, in the
Year 1594. (though believed by many for a truth, because of the streight
tale told by the said _Darrell_ in that Narrative) of any better grain,
but full of untruths, impossibilities, absurdities and contradictions.

[Sidenote: _Hist. 4._]

[Sidenote: _Vid._ The cunning of the Boy of _Bilson_, _p._ 55.]

4. Our next instance shall be a most strange imposture acted in the time
of King _James_, and in a manner known unto the whole Nation; that is of
the Boy of _Bilson_ in _Staffordshire_, in the year 1620. by name
_William Perry_, whose condition as he had been taught, and so left by
the Popish Priests, take as followeth. “This Boy being about thirteen
years old (but for wit and subtilty far exceeding his age) was thought
by divers to be possessed of the Devil, and bewitched, by reason of many
strange fits and much distemper, wherewith he seemed to have been
extreamly affected. In those fits he appeared both deaf and blind,
writhing his mouth aside, continually groaning and panting, and
(although often pinched with mens fingers, pricked with Needles, tickled
on his sides, and once whipped with a Rod, besides other the like
extremities) yet could he not be discerned by either shrieking or
shrinking to bewray the least passion or feeling. Out of his fits he
took (as might be thought) no sustenance which he could digest, but
together with it, did void and cast out of his mouth, rags, thred,
straw, crooked pins, _&c._ Both in and out of his fits his belly (by
wilful and continual abstinence defrauding his own Guts) was almost as
flat as his back, besides, his throat was swoln and hard, his tongue
stiff and rolled up towards the roof of his mouth, insomuch that he
seemed always dumb, save that he would speak once in a Fortnight or
three Weeks, and that but in very few words.

“Two things there were which gave most just cause of presumption that he
was possessed and bewitched; one was that he could still discern when
that Woman (which was supposed to have bewitched him) to wit _Jone
Cocke_ was brought in to any room where he was, although she were
secretly conveyed thither, as was one time tryed before the Grand Jury
at _Stafford_: The second, that though he would abide other passages of
Scripture, yet he could not indure the repeating of that Text, _viz._
_In the beginning was the word, &c._ _Jo._ 1. _ver._ 1. but instantly
rolling his eyes and shaking his head, as one distracted, he would fall
into his usual fits of groaning, panting, distraction, _&c._ In which
plight he continued many months, to the great wonder and astonishment of
thousands, who from divers parts came to see him.” Thus much of his
cunning.

Yet notwithstanding, this most devillish and cunningly contrived
counterfeiting and dissimulation was discovered and fully detected by
the sagacity of that pious and learned person, D^r _Thomas Morton_ then
Bishop of _Coventry_ and _Lichfield_: To whose memory I cannot but owe
and make manifest all due respect, because he was well known unto me,
and by the imposition of whose hands I was ordained Presbyter when he
was Bishop of _Durham_, and also knew his then Secretary, M^r _Richard
Baddeley_, who was the Notary, and writ the examination of this crafty
Boy. The manner how such a doubtful and intricate piece of Imposture was
found out and discovered, you may read at large in the Treatise called
_a Discourse concerning Popish Exorcising_. And his publick Confession
we shall give in the Authors own words: “He was finally brought again to
the Summer Assizes held at _Stafford_, the 26. of _July_, _Anno_ 1621.
where before Sir _Peter Warburton_ and Sir _Humfrey Winch_ Knights, his
Majesties Justices of Assize, and the face of the County and Country
there assembled, the Boy craved pardon first of Almighty God, then
desired the Woman there also present to forgive him; and lastly,
requested the whole Country whom he had so notoriously and wickedly
scandalized, to admit of that his so hearty Confession for their
satisfaction.

“And thus it pleased God (he saith) to open the eyes of this Boy (that I
may so say) _luto_ with the Clay of the Romish Priests lewd Impostures,
and _sputo_ with the spittle of his own infamy, to see his errors and to
glorifie the God of truth. And though many such Impostures as this have
in several ages been hudled up in darkness and recorded for true
stories, by those that were Partisans to them and Confederates with
them, yet doubtless were but of the same stamp with this, and might all
as well have been discovered, if the like care, skill and industry had
been used.

[Sidenote: _Hist. 5._]

[Sidenote: _Vid._ The arraignment and tryal of Witches at _Lancaster_,
           1612.]

5. No less villanous, bloody and Diabolical, was the design of _Thompson
alias Southworth_, Priest or Jesuit, against _Jennet Bierley_, _Jane
Southworth_, and _Ellen Bierly_ of _Samesbury_ in the County of
_Lancaster_, in the year 1612. the sum of which is this. “The said
_Jennet Bierley_, _Ellen Bierley_, and _Jane Southworth_, were Indicted
at the Assizes holden at _Lancaster_ upon _Wednesday_ the nineteenth of
_August_, in the year abovesaid, for that they and every of them had
practised, exercised, and used divers devillish and wicked Arts, called
Witchcrafts, Inchantments, Charms and Sorceries, in and upon one _Grace
Sowerbutts_. And the chief witness to prove this was _Grace Sowerbutts_
her self, who said that they did draw her by the hair of the head, and
take her sense and memory from her, did throw her upon the Hen-roost and
Hay-mow; did appear to her sometimes in their own likeness, sometimes
like a black Dog with two feet, that they carried her where they met
black things like men that danced with them, and did abuse their bodies;
and that they brought her to one _Thomas Walsham_’s House in the night,
and there they killed his Child by putting a nail into the Navil, and
after took it forth of the Grave, and did boil it, and eat some of it,
and made Oyl of the bones, and such like horrid lies.” But there
appearing sufficient grounds of suspicion that it was practised knavery,
the said _Grace Sowerbutts_ was by the wisdom, and care of Sir _Edward
Bromley_ Knight, one of his Majesties Justices of Assize at _Lancaster_,
appointed to be examined by _William Leigh_ and _Edward Chisnal_
Esquires, two of his Majesties Justices of peace in the same County, and
so thereupon made this free confession. Being demanded “whether the
accusation she laid upon her Grandmother, _Jennet Bierley_, _Ellen
Bierley_ and _Jane Southworth_, of Witchcraft, _viz._ of the killing of
the child of _Thomas Walshman_, with a nail in the Navil, the boyling,
eating and oyling, thereby to transform themselves into divers shapes,
was true? She doth utterly deny the same, or that ever she saw any such
practises done by them. She further saith, that one Mr. _Thompson_,
which she taketh to be Mr. _Christopher Southworth_, to whom she was
sent to say her prayers, did perswade, counsel and advise her, to deal
as formerly hath been said against her said Grandmother, Aunt and
_Southworths_ Wife.

“And further she confesseth, and saith, that she never did know, or saw
any Devils, nor any other visions, as formerly hath been alledged and
informed.

“Also she confesseth, and saith, that she was not thrown, or cast upon
the Hen-roust, and Hay-mow in the Barn, but that she went up upon the
Mow by the wall side. Being further demanded whether she ever was at the
Church, she saith, she was not, but promised hereafter to go to Church,
and that very willingly; of which the author of the relation gives this
judgment.

“How well (he saith) this project, to take away the lives of three
innocent poor creatures by practice and villany, to induce a young
Scholar to commit perjury, to accuse her own Grandmother, Aunt, _&c._
agrees either with the title of a Jesuit, or the duty of a religious
Priest who should rather profess sincerity and innocency, than practise
treachery! But this was lawful, for they are Hereticks accursed, to
leave the company of Priests, to frequent Churches, hear the word of God
preached, and profess religion sincerely.”

[Sidenote: _Hist. 6._]

6. But we shall shut up the relating of these prodigious and hellish
stories, of these kind of couzening and cheating delusions and
impostures, with one instance more that is no less notorious than these
that we have rehearsed. About the year 1634 (for having lost our notes
of the same, we cannot be so exact as we should) there was a great
pretended meeting of many supposed Witches at a new house or barn, in
_Pendle_ Forest in _Lancashire_, then not inhabited, where (as the
accusation pretended) some of them by pulling by a rope of Straw or Hay,
did bring Milk, Butter, Cheese, and the like, and were carried away upon
Dogs, Cats or Squirrels. The informer was one _Edmund Robinson_ (yet
living at the writing hereof, and commonly known by the name of _Ned_ of
_Roughs_) whose Father was by trade a Waller, and but a poor Man, and
they finding that they were believed and had incouragement by the
adjoyning Magistrates, and the persons being committed to prison or
bound over to the next Assizes, the boy, his Father and some others
besides did make a practice to go from Church to Church that the Boy
might reveal and discover Witches, pretending that there was a great
number at the pretended meeting, whose faces he could know; and by that
means they got a good living, that in a short space the Father bought a
Cow or two, when he had none before. And it came to pass that this said
Boy was brought into the Church of _Kildwick_ a large parish Church,
where I (being then Curate there) was preaching in the afternoon, and
was set upon a stall (he being but about ten or eleven years old) to
look about him, which moved some little disturbance in the Congregation
for a while. And after prayers I inquiring what the matter was, the
people told me that it was the Boy that discovered Witches, upon which I
went to the house where he was to stay all night, where I found him, and
two very unlikely persons that did conduct him, and manage the business;
I desired to have some discourse with the Boy in private, but that they
utterly refused; then in the presence of a great many people, I took the
Boy near me, and said: Good Boy tell me truly, and in earnest, did thou
see and hear such strange things of the meeting of Witches; as is
reported by many that thou dost relate, or did not some person teach
thee to say such things of thy self? But the two men not giving the Boy
leave to answer, did pluck him from me, and said he had been examined by
two able Justices of the Peace, and they did never ask him such a
question, to whom I replied, the persons accused had therefore the more
wrong. But the Assizes following at _Lancaster_ there were seventeen
found guilty by the Jury, yet by the prudent discretion of the Judge,
who was not satisfied with the evidence, they were reprieved, and his
Majesty and his Council being informed by the Judge of the matter, the
Bishop of _Chester_ was appointed to examine them, and to certifie what
he thought of them, which he did; and thereupon four of them; to wit
_Margaret Johnson_, _Francis Dicconson_, _Mary Spenser_, and
_Hargrieves_ Wife, were sent for up to _London_, and were viewed and
examined by his Majesties Physicians and Chirurgeons, and after by his
Majesty and the Council, and no cause of guilt appearing but great
presumptions of the boys being suborned to accuse them falsely.
Therefore it was resolved to separate the Boy from his Father, they
having both followed the women up to _London_, they were both taken and
put into several prisons asunder. Whereupon shortly after the Boy
confessed that he was taught and suborned to devise, and feign those
things against them, and had persevered in that wickedness by the
counsel of his Father, and some others, whom envy, revenge and hope of
gain had prompted on to that devillish design and villany; and he also
confessed, that upon that day when he said that they met at the
aforesaid house or barn, he was that very day a mile off, getting Plums
in his Neighbours Orchard. And that this is a most certain truth, there
are many persons yet living, of sufficient reputation and integrity,
that can avouch and testifie the same; and besides, what I write is the
most of it true, upon my own knowledge, and the whole I have had from
his own mouth more than once.

Thus having brought these unquestionable Histories to manifest the
horrid cheats and impostures that are practised for base, wicked and
devillish ends, we must conclude in opposing that objection proposed in
the beginning of this Chapter, which is this: That though some be
discovered to be counterfeitings and impostures, yet all are not so, to
which we further answer.

[Sidenote: _Reas. 1._]

1. That all those things that are now adayes supposed to be done by
Demoniacks or those that pretend possessions, as also all those strange
feats pretended to be brought to pass by Witches or Witchcraft, are all
either performed by meer natural causes (for it is granted upon all
sides that Devils in corporeal matter can perform nothing but by
applying fit actives to agreeable passives.) And miracles being long
since ceased, it must needs follow, that Devils do nothing but only draw
the minds of Men and Women unto sin and wickedness, and thereby they
become deceivers, cheats and notorious impostours: so that we may
rationally conclude that all other strange feats and delusions, must of
necessity be no better, or of any other kind, than these we have
recited, except they can shew that they are brought to pass by natural
means. Must not all persons that are of sound understanding judge and
believe that all those strange tricks related by Mr. _Glanvil_ of his
Drummer at Mr. _Mompessons_ house, whom he calls the Demon of
_Tedworth_, were abominable cheats and impostures (as I am informed from
persons of good quality they were discovered to be) for I am sure Mr.
_Glanvil_ can shew no agents in nature, that the Demon applying them to
fit patients, could produce any such effects by, and therefore we must
conclude all such to be impostures.

[Sidenote: _Reas. 2._]

2. It is no sound way of reasoning, from the principles of knowing,
either thereby to prove the existence of things, or the modes of such
existence, because the principle of being is the cause of the principle
of knowing, and not on the contrary, and therefore our not discovering
of all Impostures that are or have been acted, doth not at all conclude
the rest that pass undiscovered, are diabolical or wrought by a
supernatural power; for it ought first to be demonstrated that there are
now in these days some things wrought by the power of Devils, that are
supernatural, in elementary and corporeal matter, which never was nor
can be, as from the testimonies of all the learned we have shewed
before. And therefore a man might as well argue that there are no more
thieves in a Nation, but those that are known, and brought to condign
punishment, when there may be, and doubtless are many more; so likewise
there are many hundreds of impostures, that pass and are never
discovered, but that will not at all rationally conclude that those must
be diabolical that are not made known.




                               CHAP. XV.

  _Of divers Creatures that have a real existence in Nature, and yet by
    reason of their wonderous properties, or seldom being seen, have
    been taken for Spirits, and Devils._


[Sidenote: _Hist. 1._]

Before we come to speak of Apparitions in general, we shall premise some
few things by way of caution, because there is not one subject (that we
know of) in the World that is liable to so many mistakes, by reason of
the prepossessed fancies of men, in adhering to those fictions of
Spirits, Fairies, Hobgoblins, and many such like, which are continually
heightned by ignorant education, and vain melancholy fears. We shall not
mention those many apparitions that are frequently practised by forgery
and confederacy, for base ends and interests, as have been commonly used
in the time of Popery, and attempted in our dayes, though with little
success. As also by other persons for base lucre or worse intents, of
which we have known some notorious ones that have been discovered.
Neither shall we speak of those feigned ones that have been practised to
hide thievery and roguery, as we once knew that certain persons who
stole mens sheep in the night, did carry them away upon a thing made
like a Bier covered with a white sheet, by which means those that saw
them took it to be an apparition, and so durst not come near them, and
so the most part of the people of 3 or 4 Villages were terrified, and
the report was far spred that it was a walking spirit, and yet at last
discovered to be a cunning piece of knavery to hide their theft withal.
Neither shall we say any thing of those ludicrous apparitions that are
often practised to terrifie, abuse, and affright others. But we shall
here give the relation of some strange creatures, that seldom being seen
or found, have induced more ignorant persons to take them for Demons,
and these we shall enumerate in this order.

[Sidenote: _Hist. 2._]

[Sidenote: _Centur._ 1. _Hist._ 9. _p._ 18.]

1. It hath been, and still is a strong opinion amongst the vulgars and
Witchmongers also, that Witches transforming themselves into diverse
shapes, did in the night time enter into peoples houses, and then and
there suck the breasts or navils of infants in their Beds or Cradles,
that thereby they were weakned or consumed away; which inveterate
opinion was the more firmly believed, because children that at night
were very well, in the morning were found to be very ill, and to have
been sucked in the places aforesaid. To clear which point take this
Observation from the learned pen of _Thomas Bartholinus_ that was
Physician to _Frederick_ King of _Denmark_, in English thus. “Three
infants (he saith) of the _Pastor Fionens_ at _Lyckisholm_, which is a
noble Mannor belonging to the very illustrious Lord _Christian Thomæus
Sehsted_, the Kings Chancellor, _Eques Auratus_, and a most renowned
Senator of _Denmark_, my _Mecænas_, that were sleeping in their
accustomed Chamber, were not long after troubled with an unwonted
bewailing and inquietude, that they felt themselves to be sucked or
milked of something. The nipples of their breasts being diligently
handled by the Parents did confirm the Childrens suspicion, because they
did hang out like a Womans that did give suck. And to prevent this
fascination, the nipples of the breasts were anointed with preservatives
against poyson and other bitter things. Hereupon their Navils were so
worn with vehement suction, that not only they were prominent or did
hang out, but also did as it were shew the greatness of the mouth that
had sucked by the impression remaining. But the Infants being carried
forth of the Chamber, did from thenceforth rest free from any suction,
especially being carried in peoples arms. And this _Caprimulgus_ or
Goat-milker, is by _Bellonius_ said to be in _Crete_ of the bigness of a
Cuckow, being very hurtful to the Goats, insomuch that it sucketh milk
from their dugs on the nights.” By which we may plainly understand, how
Creatures that are but seldom seen, or whose properties are unknown, may
easily effect those things that ignorant heads may impute unto
Witchcraft.

[Sidenote: _De quadr._ _l._ 1. _p._ 862.]

[Sidenote: Isai. 34. 14.]

[Sidenote: Isai. 13. 21.]

[Sidenote: Levit. 17. 7.]

[Sidenote: Deut. 32. 17.]

[Sidenote: Psal. 106. 37.]

[Sidenote: 2 Chron. 11. 15.]

2. It is no less believed by many, that those kind of Creatures which
are called Satyres are but a kind of Demons; for learned Gesner
reckoning them to be a kind of Apes, doth tell us this: “Even as (he
saith) the Apes _Cynocephali_, or with Dogs-heads, have given the
occasion of the Fable, that some have thought such to be men: So Satyrs
being also a rare kind of Apes, and of greater admiration, some have
believed them to be Devils: also of some men deluded by the Poets and
Painters, as also Statuaries, who have feigned that they had Goats feet
and horns, the more to augment the admiration and superstition, they
have been thought Devils: when in Ape-Satyres there is no such thing to
be seen.” And this opinion hath been the more strengthened because the
most of the Translators have in the Old Testament rendered the word
‏שָׂעִיר‎ (which properly signifieth an happy man or beast) a Goat, a
Satyre, (as _Gen._ 27. _ver._ 11. _Esau my Brother is a hairy man_;
where the very same word is used) Demon, or Devil. But it is plain that
it did and doth signifie no more but only Satyrs, as will appear by
these reasons. 1. First, as our English Translators have truly rendred
it in that of _Isaiah_, _And the Satyre shall cry unto his fellow_: for
it is certainly related, both by ancient and modern Navigators, that in
those desolate Islands where there are store of them, they will upon the
nights make great shouting and crying, and calling one unto another. And
in another place of the same Prophet it is said by the same Translators,
_and Satyres shall dance there_; dancing being one of the properties of
that hairy Creature, as a thing it is much delighted with, and so are
but Satyres that are natural Creatures and not Devils. 2. And though the
same Translators have rendred the plural of the same word, by the name
Devils, yet it there properly signifieth also Satyres; for though in
another place it be said; _they sacrificed to devils, not to God_, and
so again by the Psalmist, for _they sacrificed their sons and daughters
unto devils_; where in both places the word is ‏שֵדִים‎ _vastatoribus_,
to the destroyers or to Devils; because in those Idols the Devils were
worshipped, and thereby destroyed the souls of men: 3. Yet it is
manifest that their Idols were formed in the shape of Satyres, in a most
terrible manner; for the late and most credible travellers that have
been in those parts of _Asia_, where those Idolatries are still
upholden, do unanimously relate that they make their Images or Idols
that they worship, as terrible and frightful as they can devise, as may
be seen in the relations of the Travels of _Vincent le Blanc_,
_Mandelslo_, and _Ferdinand Mendez Pinto_, and M^r _Herbert_ our
Countryman gives us the Idol of the Bannyans in the ugly shape of a
monstrous Satyre. 4. So that though this worshipping and sacrificing, in
respect of its abominableness, filthiness and Idolatrousness, was
yielded to Devils, which spiritually and invisibly ruled in these
Children of disobedience, and was the Author of all those delusions and
impostures; yet it doth no where appear, that it was Demons in the
corporeal shape of Satyres (as many have erroneously supposed) no more
than the golden Calves that _Jeroboam_ made, were real Devils: but these
Idols were made in the figure or shape of Satyrs or hairy Creatures, as
saith the Text: _And he ordained him Priests for the high places_, and
for the hairy Idols or Satyres, _and for the Calves that he had made_.
It is the same Hebrew word here that our English Translators render
Devils, that in the two former places of _Isaiah_ they translate
Satyres; and as the Calves are not rendred Devils, why should the Images
that were like Satyres be translated so? Surely the Devil was as much in
the Calves, and as much worshipped in those dumb Idols as he was in the
dumb and dead Idols or Images of the Satyres, and so no more reason to
call the one Devils than the other. But that which totally overthrows
the conceit that they should be real Devils in corporeal shapes and
figures, is this, that both the Calves and the Images of these Satyres
were made by _Jeroboam_: now it is manifest that he could not make a
real Devil, but only Images of Calves and Satyres, wherein and whereby
the Devils might be worshipped in those Idolatrous ways.

[Sidenote: _Hist. 3._]

[Sidenote: _Observ. Medic._ _lib._ 3. _c._ 56. _p._ 283.]

So that it is most apparent, that these Satyres being seldom seen and of
strange qualities, have made many to believe that they were Demons; nay
it seems their Images and Pictures have been taken for Devils, and yet
are but meer natural Creatures, and by learned men accounted a kind of
Apes, which we shall now prove by an undeniable instance or two; and
first this from the pen of that learned Physician _Nicholaus Tulpius_,
who saith thus: “In our remembrance (he saith) there was an Indian
Satyre brought from _Angola_; and presented as a gift to _Frederick
Henry_ Prince of _Aurange_. This Satyre was four-footed and from the
humane shape which it seems to bear, it is called of the Indians _Orang
antang_, _homo silvestris_, a wild man, and of the Africans _Quoias
morron_, expressing in longitude a Child of three years old, and in
crassitude, one of six years. It was of body neither fat nor lean, but
square, most able and very swift. And of its joints so firm, and the
Muscles so large, that it durst undertake and could do any thing; on the
foreparts altogether smooth, and rough behind, and covered with black
hairs. Its face did resemble a man, but the nose broad and crooked
downwards, rugged and a toothless female. But the ears were not
different from humane shape. As neither the breast, adorned on both
sides with a swelling dug (for it was of the feminine Sex) the belly had
a very deep navil; and the joints, both those above and those below, had
such an exact similitude with man, that one egg doth not seem more like
another. Neither was there awanting a requisite commissure to the arm,
nor the order of fingers to the hands, nor an humane shape to the thumb,
or a prop of the legs to the thighs, or of the heel to the foot. Which
fit and decent form of the members, was the cause that for most part it
did go upright: neither did it lift up any kind of weight less heavily
than remove it easily.

When it was about to drink it would hold the handle of the Kan with the
one hand, and put the other under the bottom of the Cup, then would it
wipe off the moysture left upon its lips, not less neatly than thou
shouldest see the most delicate Courtier. Which same dexterity it did
observe when it went to bed. For lying her head upon the Pillow, and
fitly covering her body with the Cloaths, it did hide it self no
otherwise, than if the most delicate person had laid there.

[Sidenote: _Hist. 4._]

Moreover the King of _Samback_ (he saith) did one time tell our Kinsman
_Samuel Blomart_, that these kind of Satyres, especially the Males in
the Iland of _Borneo_, have so great boldness of mind and such a strong
compaction of Muscles, that they have often forceably set upon armed
men; and not only upon the weak sex of Women and Girls; with the
flagrant desire of which they are so inflamed, that catching them often
they abuse them. For they are highly prone to lust (which is common to
these, with the lustful Satyres of the ancients) yea sometimes so keen
and salacious, that therefore the Indian Women do eschew the Woods and
Groves as worse than a Dog or a Snake; in which these impudent animals
do lie hid. And that this lascivious animal is found in the Eastern
Mountains of _India_; as also in _Africa_, between _Sierra_, _Liona_,
and the Promontory of the Mountain, where (perhaps) were those places
where _Plinius_ _lib._ 5. _cap._ 5. affirmeth that upon the nights there
was seen to shine frequent Fires of the Ægipanes, and to abound with the
lasciviousness of the Satyres, who do love craggy Dens and Caves, and
shun the society of mankind, being a salacious, hairy, four-footed
Creature, with human shape and a crooked nose. But that the foot of this
Creature neither hath hoofs nor the body every where hairs, but only the
head, shoulders and back. The rest of the parts are smooth, and the Ears
are not sharp.”

[Sidenote: Enq. into vulg. err. _l._ 5. _p._ 271.]

So that from hence it is undeniably true, that there are such Creatures
existent in nature, and have been either taken for Devils or the
Apparitions of Demons in this shape of Satyres, as Doctor _Brown_ hath
well observed in these words: “A conceit there is (he saith) that the
Devil commonly appeareth with a cloven foot or hoof, wherein although it
seem excessively ridiculous, there may be somewhat of truth; and the
ground thereof at first might be his frequent appearing in the shape of
a Goat, which answers that description. This was the opinion of ancient
Christians concerning the Apparitions of _Pans_, _Fauns_ and _Satyres_,
and in this form we read of one that appeared unto _Antony_ in the
Wilderness. The same is also confirmed from expositions of holy
Scripture; for whereas it is said; Thou shalt not offer unto Devils, the
original word is _Sehhirim_, that is rough and hairy Goats, because in
that shape the Devil most often appeared, as is expounded by the
Rabbins, as _Tremellius_ hath also explained.”

But saving the reputation of learned Saint _Hierome_ and D^r _Brown_, it
is but a supposition unproved that ever the Devil appeared in the shape
of a Goat, the rise of the opinion was only because the Devil was
worshipped in an Idol made in the shape of a Goat.

[Sidenote: Enquir. into vulg. errors. _l._ 4. _c._ 11. _p._ 207.]

[Sidenote: _Mund. Subter._ _l._ 8 _Sect._ 4. _c._ 4. _p._ 101.]

[Sidenote: _Idea Idear. operatr._ _c._ 6.]

[Sidenote: _Hist. 5._]

[Sidenote: _Demonstr. Thes._ _p._ 679.]

3. In a few ages past when Popish ignorance did abound, there was no
discourse more common (which yet is continued amongst the vulgar people)
than of the apparition of certain Creatures which they called Fayries,
that were of very little stature, and being seen would soon vanish and
disappear. And these were generally believed to be some kind of Spirits
or Demons, and _Paracelsus_ held them to be a kind of middle Creatures,
and called them _non-Adamicks_, as not being of the race of _Adam_; but
there are Authors of great credit and veracity, that affirm, there have
been Nations of such people called Pygmies. And though Doctor _Brown_
hath learnedly and elegantly handled the question, “Whether there have
been or are any such dwarfish race of mankind, as but of three spans,
not considering them singly but nationally, or not, and hath brought the
most probable arguments that well can be, to prove that there are not
nor have been any such race of people called Pygmies, yet doth he
moderately conclude in these words. There being thus (he saith) no
sufficient confirmation of their verity, some doubt may arise concerning
their possibility; wherein, since it is not defined in what dimensions
the soul may exercise her faculties, we shall not conclude
impossibility, or that there might not be a race of Pygmies, as there is
sometimes of Giants, and so may take in the opinion of _Austine_, and
his Commentator _Ludovicus Vives_. And though _Kircherus_ with his
wonted impudence do conclude in these words:” _Fabulosa itaq; sunt
omnia, quæ de hujusmodi Pygmæis veteres Geographi à simplici populo sola
relatione descripta tradiderunt_: Yet (I say) notwithstanding these
negative arguments, I give the relation of others (that are of as great
or greater credit) in the affirmative. And thus much is affirmed by that
most sagacious and learned person _Marcus Marci_, a late Physician of no
mean judgment, who saith thus: _Quicquid tamen sit de his, Pygmæos &
olim fuisse, & nunc esse affirmamus_. And besides the testimony of
_Aristotle_, _Solinus_, _Pomponius Mela_, and _Ælian_, he relateth
these. “But those (he saith) that have in our age viewed the World, the
same do testifie also, that there are yet Pygmies in the Island of
_Aruchet_, one of the _Moluccas_, and in the Isle _Cophi_, and such
_Pigasetta_ affirmeth that he saw.” And though Doctor _Brown_ seem to
sleight it, yet (according to the Proverb) _one eye-witness is more to
be credited than ten that have it but by the ear_. _Odericus_ in his
History of _India_ doth report also, “that there are such people of
about three spans high,” which also is confirmed by the later
_Odericus_. And to these affirmative proofs we shall add that of the
learned Philosopher and Physician _Baptista Van Helmont_, in English
thus. “A Wine Merchant (he saith) of our Country, a very honest man,
sailing sometimes to the _Canaries_ or Fortunate Islands, being asked of
me his serious opinion and judgment upon certain Creatures, which there
the Children as oft as they would did bring home, and did name them
_Tudesquillos_, or _Germanulos_, that is little men; (the Germans call
them _Eard-Manlins_) for they were dead Carkases dried almost three foot
long, which any one of the Boys did easily carry in one hand, and were
of an human shape: But the whole dead Carkase was transparent like
Parchment, and the bones were flexible as grisles. Also the bowels and
intestines were to be seen, holden against the sun, which, when after I
knew to be a certain truth, from the Spaniards born there, I considered,
that in these days the off-spring of the Pygmies were there destroyed.”

From whence all understanding and unpartial judgments may clearly
perceive, that these kind of Creatures have been really existent in the
World and are and may be so still in Islands and Mountains that are
uninhabited, and that they are no real Demons, or _non_-Adamick
Creatures, that can appear and become invisible when they please, as
_Paracelsus_ thinketh. But that either they were truly of human race
endowed with the use of reason and speech (which is most probable) or at
least that they were some little kind of Apes or Satyres, that having
their secret recesses and holes in the Mountains, could by their agility
and nimbleness soon be in or out like Conies, Weazels, Squirrels, and
the like.

[Sidenote: _Centur._ 2.]

[Sidenote: _Histor._ 11. 169.]

[Sidenote: _Hist. 6._]

4. It hath been no less a mistake about those Fishes that are called
_Tritones_, _Syrenes_, Meirmaids, or Marine, and Sea-Men, and Women,
which have been by many supposed and taken to be Spirits, or Demons, and
commonly Nymphs, when indeed and truth they are reall creatures, as
these examples do make manifest. The first of which we shall recite from
the faithful pen of that learned Anatomist _Thomas Bartholinus_, who was
Physician to _Frederick_ the third King of _Denmark_, in these Englished
words: “Various things (he saith) of Meirmaids are extant delivered in
the monuments of the Ancients, that are partly false, partly true. It is
not far from a Fable that they held, that they did imitate the voices of
Men and Women. But that there are beasts found in the Sea, with humane
faces (he saith) I shall not deny. But I will not (he saith) sum up the
accounts of the ancients. For they are full of the stories of Meirmaids.
Amongst the later Authors, these have here and there handled this
argument, _Scaliger_ (_in lib._ 2. _Histor. Anim._ _t._ 108.)
_Rondoletius_, _Licetus_ (_de Spont. vin. ort._), _Marcus Marci_ (_de
Ideis_) _P. Boistuan_ (_Histor. Gall. prod._ _T._ 1. _c._ 18.) At
_Enchuysen_ in _Holland_ (he saith) the shape of a certain Meirmaid is
to be seen painted, that formerly had been cast upon the shore, by the
force of the waters. It is (he saith) in the mouth of our common people,
that a Meirmaid was taken in _Denmark_, that did speak, foretel things
to come, and spin. A Father of the Society of _Jesus_ returning forth of
_India_ to _Rome_, had seen a Sea-Man there adorned with an Episcopal
Mitre, who did seem to have in the next corner, hardly born his
captivity; but being let loose, and turned into the Sea, did seem to
render thanks for his liberty, by bowing of his body before he went
under water, which (he saith) the Jesuit was wont to tell to _Corvinus_
the elder, as his Son (he saith) told me at _Rome_.” But this being but
a story told to _Bartholinus_ at the second hand, and but primarily from
the mouth of a Jesuit (who doubtless had some design in it) I leave it
to the judgment of the Wise and Prudent. But he proceeds thus. “It is
(he saith) most certain that fishes are to be found in the Ocean, that
represent Terrestrial Animals in shape: As the Sea-Fox, the Wolf, the
Sea-Calf, the Dog, the Horse, _&c._ Therefore why should we deny humane
shape to Sea-monsters? Certainly also in the earth there are Apes, which
wanting reason, do express the external shape and gestures of Man. All
Sea-monsters of this sort we referr (he saith) to the kind of _Phocæ_ or
Sea-Calves. There was (he saith) in the age we live in a Sea-Man taken
by the Merchants of the _West-India_ Company, and dissected at _Leiden_
by _Peter Pavius_, _John de Laet_ being present my friend (he saith) and
while he lived, a great and most knowing person of the things of
_America_ and of Nature. The head and the breast even as far as the
navil was of an humane shape, but from the navil even unto the
extremities, it was deformed flesh, without the sign of a tail. But that
I may not (he saith) seem to impose upon the Reader, the hands and ribs
are to be found in my Study or Closet, which I owe to the kindness of
the praised _Latius_. We have (he saith) annexed the Picture of both, as
well of the Meirmaid erect, as of the image of it swimming, that we
might satisfie the dubitation of all men. The hand doth consist of five
fingers, as ours do, with as many articulations as ours, but that only
is singular, that all the bones of the fingers are broader and
compressed, and a membrane doth joyn them together in course, as in
volatiles, as Geese, Ducks, _&c._ which do help to stretch forth the
foot in the water. The extremity of the two middle fingers are broader,
the extremities of the other two sharp. The _radius_ and cubit are very
short, for the commodiousness of swimming, scarce the length of four
fingers breadth. Neither is the draught of the shoulder more ample. The
ribs are long and thick, almost exceeding common humane ribs a third
part.

“Of the ribs (he saith) are beads turned or thrown, a present remedy for
the pain of the Hemorrhoides, which the praised _Latius_ hath observed
by experience. Also (he saith) that Bracelets being made of the bones of
this kind of _Phocas_ carried to _Rome_, applied to the wrist do appease
the Hemicrany, and swimming of the head, which comes again, if they be
laid away, as (he saith) the most illustrious Nobleman _Cassianus à
Puteo_, (most worthy of Roman Purple) hath told me. The same Noble
_Puteus_ (he saith) hath shewed me the picture of a Meirmaid in his
Closet, which not many years before, was driven to the shore of _Malta_.
A certain Spaniard (he saith) told me, that Meirmaids were seen in
_India_ having the Genital members of Women, like those of humane kind,
so that the Fishers do bind themselves with an Oath to the Magistrate,
that they have no copulation with them. _Bernardinus Ginnarus_ (_lib._
1. _c._ 9. _de Indico itinere, edit. Neap._ 1641.) doth relate that
Meirmaids are seen, in the vast River _Cuama_, near the head of
_Good-hope_, which in the middle superior part are like to the form of
men, that is, with round head, but immediately joyned to the breast,
without a neck, with ears altogether like ours, and so their eyes, lips
and teeth. And that their dugs being pressed do send forth most white
milk.”

Therefore he concludeth: “There is (he saith) so great difference of the
form of Meirmaids, with the Ancients and Moderns, that it is no wonder,
that some do account them figments. We have (he saith) the hands to be
seen with eyes, and we shew the Meirmaids to be such, as in truth they
are seen to be. Neither do the hands and ribs deceive, whose Pictures we
have given framed according to the truth of nature.”

[Sidenote: _Hist. 7._]

[Sidenote: _Genial. dier._ _l._ 3. _c._ 8. _p._ 134.]

5. But besides these there are other Fishes or Sea-monsters, that in all
parts resembled Men and Women, as these examples make manifest.
_Alexander ab Alexandro_, a person of great learning and experience,
relateth: “That in _Epirus_ a _Triton_ or Sea-Man was found, who forth
of the Sea did ravish Women being alone upon the shore: But being taken
by cunning, he did resemble a Man with all his members, but did refuse
meat being offered, so that he died with hunger and wasting, as being in
a strange element.

[Sidenote: _Hist. 8._]

[Sidenote: _Lib. de verit. fid. Christ._ _l._ 2.]

6. Also _Ludovicus Vives_ doth tell us this story: “in our age (he
saith) with the _Hollanders_, a Sea-Man was seen of many, who also was
kept there above two years, he was mute, and then begun to speak: But
being twice smitten with the Plague, he is let loose to the Sea
rejoicing and leaping.”

[Sidenote: _Hist. 9._]

[Sidenote: _Vid. Ideam Idear. operat._ _c._ 6.]

7. In the year of our Lord 1403. there was taken a Sea-woman in a lake
of _Holland_, thrown thither forth of the Sea, and was carried into the
City of _Haerlem_; she suffered her self to have garments put upon her,
and admitted the use of bread, milk and such like things: Also she
learned to spin, and to do many other things after the manner of Women,
also she did devoutly bend her knees to the image of Christ crucified,
being docible to all things, which she was commanded by her Master, but
living there many years, she alwayes remained mute.

[Sidenote: _Hist. 10._]

[Sidenote: _Stows Annal._ _p._ 157.]

[Sidenote: _Britan._ _p._ 412.]

8. To these we shall conclusively add one story of sufficient credit
from our own English Annals, which is this: “In the year 1187. being the
33th year of the Reign of _Henry_ the second, near unto _Oreford_ in
_Suffolk_, certain Fishers of the Sea took in their nets a fish having
the shape of a man in all points, which fish was kept by _Bartholomew de
Glanvile_, Custos of the Castle of _Oreford_, in the same Castle, by the
space of six months and more for a wonder; he spake not a word. All
manner of meats he did gladly eat, but most greedily raw fish after he
had crushed out all the moisture. Oftentimes he was brought to the
Church where he shewed no tokens of adoration. At length when he was not
well looked to, he stole away to the Sea, and never after appeared.” The
learned Antiquary Mr. _Camden_ tells this same story from _Radulphus
Coggeshall_, an ancient writer, and that “_Capillos habebat, barbam
prolixam & pineatam, circa pectus nimium pilosus erat, & hispidus_: and
concludeth: _Quicquid nascatur in parte naturæ ulla, & in mari esse, &
non omnino commentitium est_.”

[Sidenote: _Lib. de Spectr. prim. part._ _c._ 11. _p._ 61.]

By all which examples we may be rationally satisfied, that though these
creatures have a real existence in nature, yet because of their strange
natures, shapes and properties, or by reason of their being rarely seen,
they have been and often are not only by the common people but even by
the learned taken to be Devils, Spirits or the effects of Inchantment
and Witchcraft. And therefore men that would judge aright must take heed
that they be not deceived and imposed upon by relations of this nature,
and also of all such things as may be acted by Imposture and
confederacy, and those other Physical things that are brought to pass by
natural causes, divers sorts of which are recited by _Ludovicus
Lavaterus_ very largely, to which I recommend those that desire further
satisfaction in those particulars.




                               CHAP. XVI.

  _Of Apparitions in general, and of some unquestionable stories that
    seem to prove some such things. Of those apparitions pretended to be
    made in Beryls and Crystals, and of the Astral or Sydereal Spirit._


In this Treatise we have before sufficiently proved that the denying of
the existence of such a Witch as doth make a visible contract with the
Devil, or upon whose body he sucketh, or that hath carnal copulation
with a Demon, and that is transubstantiated into a Cat or a Dog, or that
flyeth in the air; doth not inferr the denial of Spirits either good or
bad, nor utterly overthrow the truth of apparitions, or of such things
as seem to manifest some supernatural operations. And therefore here we
shall fully handle the question of Apparitions, and things that seem to
be of that nature, and that in this order.

1. We shall not meddle with Apparitions in the large extent of the word,
for so it may comprehend the appearing of new Stars, Comets, Meteors and
other Portents, and Prodigies, which (though unusual and wonderous) have
yet their production from natural causes. But only here we shall treat
of such apparitions as are taken to be performed by supernatural
creatures, or in such a way and by such creatures as we commonly account
to be different from (if not above) the power of ordinary and visible
nature, as of Angels good or bad, the Souls of men departed, or their
Astral Spirits, or of some other creatures that are, or may be of a
middle nature.

[Sidenote: Judg. 13.]

[Sidenote: Luke 2. 26. to 39.]

[Sidenote: Math. 1. 20.]

[Sidenote: Math. 2. 12, 13, 19.]

2. As for the apparitions of good Angels sent by God in times past, both
in sleep and otherwise, the Scriptures do give us most full and ample
assurance, as these few instances may undeniably demonstrate. 1. That
_an Angel of the Lord_ (that is a good Angel) _did appear_ visibly _unto
Manoah and his wife_, and did vocally and audibly talk and discourse
with them both, and did after in both their sights openly and visibly
_ascend in the flame that did arise from the altar_. Now a more plain
and indubitable apparition visibly seen and audibly heard than this
cannot be found nor read of, having the unquestionable authority of
sacred writ to avouch it. 2. Another parallel unto it, and of equal
authority, verity and perspicuity, is the sending of the Angel _Gabriel_
unto the Virgin _Mary_, her seeing of him, hearing of his salutation,
having discourse with him, and seeing his departure, both which are
undoubted testimonies of the true, and real appearance of good Angels
even to sight and hearing. 3. That sometimes the good Angels have been
sent to the servants of God, and have appeared and spoken unto them in
dreams; as that _the Angel of the Lord appeared unto Joseph in a dream,
and bade him to take unto him Mary his wife_, which was a blessed, and
clear apparition, though in a dream in his sleep. And likewise by the
appearing of an Angel unto him in a dream, _he was warned to take the
child, and his mother, and to flee into Ægypt_, and also again _was
commanded by an Angel, after the death of Herod, that appeared in a
dream, and bade him to take the young child and his mother, and to go
into the land of Israel_.

[Sidenote: Luk. 8 .26. to 37.]

3. Of the visible apparition of evil Angels we scarce have any evidence
at all in the Scriptures, except we should take supposals for proofs, or
disputable places to be certain demonstrations, or wrest and hale the
word of God to make it serve our preconceived opinions. For I do not
find any one place in all the Scriptures, where plainly and positively
any apparition of evil spirits is recorded, or that by any rational and
necessary consequence such a visible appearance can be deduced or
proved: For we have clearly proved that the tempting of _Evah_ by the
Serpent doth not necessarily inferr, that it was by a visible
apparition, but by a mental delusion; and that that of _Saul_ and the
Woman of _Endor_, or the Mistriss of the bottle, was neither _Samuel_ in
Soul and Body, nor his Soul alone, neither the Devil in his shape we
suppose we have evinced past answer; and that the tempting of our
blessed Saviour by Satan was internal or at least the greatest part of
it; so that there doth remain but little of certain proof of the
apparition of Devils in that gross manner, and so common and frequent as
many do too peremptorily affirm: yet for all this we think it rational
to grant, that as God hath in times past often sent messages by good
Angels, for the teaching, counselling and comforting of his servants,
both audibly and visibly to be perceived; so also that sometimes God
might not only send evil Spirits internally and mentally to deceive and
seduce the wicked, as in the case of the lying spirit in the mouth of
_Ahabs_ Prophets, but also visibly to appear to terrifie, punish and
destroy the wicked, or to make way for the manifestation of his glory.
And the Scriptures that mention Demoniacks, and such as are commonly
said to be possessed, (though that were not by an essential inhesion,
but by an effective operation both upon the Souls and Bodies of the
persons that were so affected and afflicted) do plainly shew that the
operative effects of the Devils power was both heard and seen by their
words and actions. So the Devils using the organs of the man in whom was
the legion of them, _they besought Christ not to command them to go out
into the deep, but besought him to suffer them to go into the herd of
swine_: Which “plainly sheweth that their words were audible, and were
heard of the multitude that were by, and the acts that they performed
were visible enough, for by the power of the Devil _he brake the chains_
and fetters, wherewithal he was bound, _and was driven of the Devil into
the wilderness_, and that these Devils went forth of the man, _and
entered in amongst the herd of swine_, by whose effective power _the
swine ran violently down a steep rock into the sea, and were drowned_.”
And this doth plainly manifest the present operation of the Devils, that
was apparent both by the words and actions, that were both to be seen
and heard; so that this in that large sense, that it is usually taken
in, was a real apparition of Devils, or at least equivalent thereunto.
For we do but here inquire after such appearances of Devils, that do
necessarily infer their presence in operating so in and upon creatures
or corporeal matter, that by sight, hearing, or other of the senses, it
may certainly be manifest to work above the ordinary power of nature,
and may induce us rationally by the testimony of our senses, to believe
that those things are brought to pass by those creatures that we call
Demons, as many of these persons, who were said to have been or to be
afflicted with Devils, were in the days of our blessed Saviours
remaining in the flesh.

[Sidenote: Heb. 1. 14.]

4. But though it be never so freely and fully granted, that in the ages
and times mentioned in the Old and New Testament (nay it may be for a
century or more after) there were persons that were possessed and
afflicted with Devils, and also that for that time there were many
miracles wrought: Yet now it will be said that miracles are totally
ceased as not being any way necessary to confirm the Gospel, which is
now established and setled. This we confess is so strongly and
convincingly proved by the Divines of the reformed Churches, that we
account him wilfully blind that will oppose it. Yet notwithstanding all
this that miracles are totally ceased, I grant that there are some
strange things that have happened in late ages, and some in our own
time, that cannot be any way solved by meer ordinary natural causes, and
apparitions made by some kind of creatures that must be derived from
some such causes as those of good or bad Spirits, or from creatures of
the like nature. And that though miracles be ceased, it will not
therefore follow that every thing that hath a cause above or differing
from the usual and ordinary course of nature, must be also ceased, for
_quanquam nunc non sint miracula, possint tamen esse miranda_: and
though that miracles be ceased, yet it will not follow that apparitions
are so also, because apparitions are not miracles; for a good Angel to
be sent and to appear, cannot be said to be a miracle, because it is the
end for which he was created, they (that is the Angels) _are all
ministring spirits sent forth for the good of those that shall be heirs
of Salvation_. And it cannot be said otherwise of evil Angels or of any
other creatures that may make these apparitions, for as they are and
must be creatures, so there is and must be some certain ends, for which
they were created and are imployed unto.

5. But to prove the truth of apparitions, or other strange Phenomena’s
equivalent unto them, as to have been truly performed as matters of fact
is extream difficult and almost impossible, because the Histories and
relations of things of this nature are most strangely fabulous, and
therefore are by no means to be relied upon, as will most manifestly
appear by undeniable reasons, if we examine them in divided members in
this order.

1. The Histories and relations that are given either by the Poets, or
most of the ancient Philosophers, of these things, are so seemingly
impossible, and so extreamly fictitious, as he must of necessity have in
a manner totally forsaken his own reason, that can give any credit at
all unto them. And especially they are so fraught with the horrible
fables of the numerousness of their feigned gods, demigods, spirits,
hobgoblins, _Lares_, _Lemures_, Mens shadows and the like, that they
would make a man believe that the world was full of nothing else, and
this was chiefly done to uphold their Idolatrous and superstitious
Religion. And all these kind of authors that have written from the time
of _Homer_ until the end of the ages in which the two _Plinies_ and
_Plutarch_ lived, have but run the same course, all their relations
tasting of the leaven of impossibilities, superstition and fabulousness.

2. And if we look into the Pontificial Writers, especially those that
have recorded stories of this nature since the sixth century, we shall
find such a Rhapsodie, and heap of Bombast lies and invented fables both
of apparitions and Witches, that no rational man can well give assent to
one of a thousand of them, they seem so incredible, that they would
rather make a wise man diffident of all such matters of fact, than to
yield credit to any. And a man might as reasonably believe the forged
and lying miracles of _Mahomet_, as those monkish fables. For the
extream desire that those Authors had to advance their false and feigned
Doctrine of Purgatory, and thereby to uphold the gain and benefit that
was gotten by injoining such and such penances and eleemosynary deeds to
redeem Souls from thence, did drive them on to invent thousands of false
stories of the apparitions of Souls after death, which had not one jot
of truth in them at all.

3. Those that are called the Reformed Divines (because they returned to
that pure and true Doctrine and Worship, that had been settled and
practised in those foregoing ages that were truly Catholick and
Apostolick) being altogether intent about the main and principal points
of the Faith, and those that concerned the true worship of God, did take
little heed to the matters of this nature, as being more circumstantial,
and therefore not by them accounted so essential and necessary. From
whence it came to pass that _Lambertus Danæus_, _Hemmingius_, _Erastus_
and others, did without due examination and circumspection receive the
opinions and stories of the Papists hand over head. From whence (I
conceive) it came to pass that _Ludovicus Lavaterus_ a learned Divine of
the reformed Religion at _Zurich_ did write a book of apparitions and
such matters, but brought no other proofs of the truth of these things
_de facto_, but the often repeated stories of Heathenish Authors, and
some few from Ecclesiastick Authors, that are of dubious credit, but not
any one of his own knowledge.

4. But if we come to consider the Histories of late that are reported of
apparitions, and such like things that must of necessity have something
in them, that resembles a supernatural cause, we may in part receive
more ample satisfaction, which will be manifest in these few following
particulars.

1. _Meric Casaubon_ Doctor of Divinity, in his treatise of Credulity and
Incredulity (sometimes by us quoted before) hath strongly indeavoured to
make good all those impossible and absurd things that are ascribed unto
Witches: which though he hath pitifully failed to perform, yet hath he
said enough that may serve to prove that there are many strange things
that seem to prove the being of Demons or Spirits, though he have not
brought any one story of his own knowledge or that was done in his time.
And we have shewed before that apparitions are no certain ground for
Christians to believe the existence of Demons by, but the word of God.
But in his Preface to that piece of the relation concerning Dr. _Dee_,
he relateth two stories told by that venerable and learned Prelate
Bishop _Andrews_ to his Father _Isaac Casaubon_. “The one (he saith)
concerning a noted or at least by many suspected Witch or Sorceress,
which the Devil in a strange shape did wait upon (or for rather) at her
death. The other concerning a Man, who after his death was restored to
life to make confession of a horrible murther committed upon his own
Wife, for which he had never been suspected. And both these (he saith)
that learned Bishop did believe to be true, but for one of them it
seems, he did undertake upon his own knowledge, to wit that of the
apparition, and the other he had from an eye-witness.” And considering
the condition of Bishop _Andrews_ both for learning and piety, the
relations are of much weight, and they may be seen at large in the
fore-cited Preface.

[Sidenote: _Antidot._ against _Atheis._ _c._ 8, 9. _p._ 209.]

2. I cannot but much wonder that Dr. _Henry Moore_, a grave person, and
one that for many years hath resided in a most learned and flourishing
Academy, whose name is much taken notice of both at home and abroad,
having published so many books, should make such bad choice of the
Authors from whom he takes his stories, or that he should pitch upon
those that seem so fabulous, impossible and incredible. And that I may
not seem to tax him without cause, I desire the Reader to peruse his two
relations, the one of the Shoomaker of _Breslaw_ in _Silesia_, _Anno_
1591. the other of _Johannes Cuntius_ a Citizen of _Pentsh_ in
_Silesia_, and to tell whether he can rationally believe those things
either to have been true or possible. And as for the Author _Martinus
Weinrichius_ a Silesian Physician, I cannot find any thing either of his
fame or writings, and it is most strange that he should be omitted by
that diligent and unpartial Author _Melchior Adams_; And there had been
far better Authors and of more credit to have pitcht upon for such like
stories, than either _Bodinus_ or _Remigius_; neither can there be much
credit given to any of the stories that he relates, except it be that of
the Pied-Piper, which some do interpret far otherwise.

3. “There was a Treatise called, the Devil of _Mascon_, or a true
relation of the chief things which an unclean spirit did and said at
_Mascon_ in _Burgundy_, in the House of M^r _Francis Perreaud_ Minister
of the reformed Church in the same Town, written by the said _Perreaud_
soon after the Apparition which was in the year 1612. but was not
published until the year 1653. which was 41. years after the thing was
said to be acted. It seems it was translated by D^r _Peter Du Moulin_,
the Son of the learned and reverend _Peter Du Moulin_, at the request of
the honourable and learned person M^r _Boyle_. The most of the things
had been known unto M^r _Du Moulin_ the Father, when he was President of
a National Synod in those parts, to whom also the said _Perreaud_ was
well known, who was a religious, well poised, venerable Divine. And M^r
_Boyle_ saith, that he had had converse with this pious Author at
_Geneva_, and had inquired after the Writer, and some passages of the
Book, which overcame all his setled indisposedness to believe strange
things. The Character given of this Author, and the assent of such
learned persons to the things related, have gained an ample suffrage to
give credit to them also. But notwithstanding all this, there are many
passages in the relation that a quick-sighted Critick would find to be
either contradictory or inconsistent, and it cannot rationally be
thought that he was a Cacodemon, his actions were so harmless, civil,
and ludicrous; and if he were to be believed (and in some things he did
speak truth, and the Minister himself M^r _Perreaud_ did in some things
give credit to him) he was no Devil, but hoped to be saved by Jesus
Christ. But whether a Devil or not, yet the story for substance doth
sufficiently prove the existence of such kind of Demons, that can work
strange and odd feats.”

[Sidenote: _The Saints Everlasting rest._ _c._ 7. _p._ 255.]

4. M^r _Baxter_ a person of great learning and piety, whose judgment
bears great sway with me, speaking of Apparitions saith thus: “I know
many are very incredulous herein, and will hardly believe that there
have been such Apparitions. For my own part (he saith) though I am as
suspicious as most in such reports, and do believe that most of them are
conceits or delusions, yet having been very diligently inquisitive in
such Cases, I have received undoubted testimony of the truth of such
Apparitions, some from the mouths of men of undoubted honesty and
godliness, and some from the report of multitudes of persons, who heard
or saw. Were it fit here to name the persons, I could send you to them
yet living, by whom you would be as fully satisfied as I: Houses that
have been so frequently haunted with such terrors, that the inhabitants
successively have been witnesses of it.”

7. Though some of these last recited testimonies might sufficiently
convince the most obstinate and incredulous, that there are Apparitions
and some other such strange accidents that cannot be solved by the
supposed principles of matter and motion, but that do necessarily
require some other causes, that are above or different from the visible
and ordinary course of nature; yet because it is a point dark and
mystical, and of great concern and weight, we shall add some
unquestionable testimonies, either from our own Annals, or matters of
fact that we know to be true of our own certain knowledge, that thereby
it may undoubtedly appear, that there are effects that exceed the
ordinary power of natural causes, and may for ever convince all
Atheistical minds, of which in this order.

[Sidenote: _Stow._ _p._ 605.]

[Sidenote: _Hist. 1._]

1. “In the first year of _Edward_ the Sixth. _Anno Domini_ 1551. on St.
_Valentines_ day, at _Feversham_ in _Kent_, one _Arden_ a Gentleman was
murthered by procurement of his own Wife; for the which fact she was the
fourteenth of _March_ burnt at _Canterbury_: _Michael_ M^r _Arden_’s Man
was hang’d in Chains at _Feversham_, and a Maiden burnt: _Mosbie_ and
his Sister were hanged in _Smithfield_ at _London_: _Greene_ which had
fled, came again certain years after, and was hanged in Chains in the
High-way against _Feversham_, and black _Will_ the Ruffian, that was
hired to do that act, after his first escape was apprehended, and burnt
on a Scaffold at _Flushing_ in _Zealand_.”

[Sidenote: _P._ 1708.]

The same horrid murther is more at large related by _Hollingshead_, who
lived at that time, and had information of all the particulars, who
saith thus much more. “This one thing (he saith) seemeth very strange
and notable touching M^r _Arden_, that in the place he was laid, being
dead, all the proportion of his body might be seen two years after and
more, so plain as could be, for the grass did not grow where his body
had touched, but between his legs, between his arms and about the
hollowness of his neck, and round about his body: And where his legs,
arms, head, or any part of his body had touched, no grass growed at all
of all that time. So that many strangers came in that mean time, beside
the Townsmen, to see the print of his body there on the ground in that
Field, which Field he had (as some have reported) cruelly taken from a
Woman, that had been a Widdow to one _Cooke_, and after Married to one
_Richard Read_ a Marriner, to the great hinderance of her and her
Husband the said _Read_, for they had long enjoyed it by a Lease which
they had of it for many years not then expired. Nevertheless he got it
from them, for the which, the said _Reads_ Wife not only exclaimed
against him in shedding many a salt tear, but also cursed him most
bitterly even to his face, wishing many a vengeance to light upon him,
and that all the World might wonder on him, which was thought then to
come to pass, when he was thus murthered and lay in that Field, from
midnight till the morning, and so all that day, being the Fair-day, till
night, all the which day there were many hundreds of people came
wondring about him.” From whence we may take this Observation.

[Sidenote: _Observ._]

As it is most certain that this is a true and punctual relation given us
by _Hollingshead_, as being a publick thing done in the face of a
Nation, the print of his body remaining so long after, and viewed and
wondered at by so many; so that it hath not left the least starting hole
for the most incredulous Atheist to get out at. So likewise it may dare
the most deep-sighted Naturalist, or unbelieving Atheist, that would
exalt and so far deifie Nature, as to deny and take away the existence
of the God of Nature, to shew a reason of the long remaining of the
print of his body, or the not growing of the grass in those places where
his body had touched for two years and more after? Could it be the
steams or Atoms that flowed from his body? then are why not such prints
left by other murthered bodies? which we are sure by sight and
experience not to be so. And therefore we can attribute it justly to no
other cause but only to the power of God and divine vengeance, who is a
righter of the oppressed, fatherless and Widdows, and hears their cries
and regardeth their tears.

[Sidenote: _Hist. 2._]

[Sidenote: _Sir Rich. Bakers_ Chron. _fol._ 448.]

2. “In the second year of the Reign of King _James_ of famous memory, a
strange accident happened, to the terror of all bloody murtherers, which
was this; One _Anne Waters_ enticed by a lover of hers, consented to
have her Husband strangled, and then buried him secretly under the
Dunghil in a Cow-house. Whereupon the man being missing by his
Neighbours, and the Wife making shew of a wondering what was become of
him, it pleased God that one of the inhabitants of the Town dreamed one
night that his Neighbour _Waters_ was strangled, and buried under the
Dunghill in a Cow-house, and upon declaring his dream, search being made
by the Constable, the dead body was found as he had dreamed, and
thereupon the Wife was apprehended, and upon examination confessing the
fact was burned.” But we shall give it more at large as it was taken
from the mouths of _Thomas Haworths_ Wife, her Husband being the dreamer
and discoverer, and from his Son, who together with many more, who both
remember and can affirm every particular thereof, the Narrative was
taken _April_ the _17th 1663_, and is this,

“In the year abovesaid, _John Waters_ of _Lower Darwen_ in the County of
_Lancaster_ Gardiner, by reason of his calling was much absent from his
Family: In which his absence, his Wife (not without cause) was suspected
of incontinency with one _Gyles Haworth_ of the same Town; this _Gyles
Haworth_ and _Waters_ Wife conspired and contrived the death of _Waters_
in this manner. They contracted with one _Ribchester_ a poor man to kill
this _Waters_. As soon as _Waters_ came home and went to bed, _Gyles
Haworth_ and _Waters_ Wife conducted the hired Executioner to the said
_Waters_. Who seeing him so innocently laid betwixt his two small
Children in Bed, repented of his enterprize, and totally refused to kill
him. _Gyles Haworth_ displeased with the faint-heartedness of
_Ribchester_, takes the Axe into his own hand, and dashed out his
brains: The Murderers buried him in a Cow-house, _Waters_ being long
missing the Neighbourhood asked his Wife for him; she denied that she
knew where he was. Thereupon publick search was made for him in all pits
round about, lest he should have casually fallen into any of them. One
_Thomas Haworth_ of the said Town Yeoman, was for many nights together,
much troubled with broken sleeps and dreams of the murder; he revealed
his dreams to his Wife, but she laboured the concealment of them a long
time: This _Thomas Haworth_ had occasion to pass by the House every day
where the murder was done, and did call and inquire for _Waters_, as
often as he went near the House. One day he went into the House to ask
for him, and there was a Neighbour who said to _Thomas Haworth_, It’s
said that _Waters_ lies under this stone, (pointing to the Hearth-stone)
to which _Thomas Haworth_ replied, And I have dreamed that he is under a
stone not far distant. The Constable of the said Town being accidentally
in the said House (his name _Myles Aspinall_) urged _Thomas Haworth_ to
make known more at large what he had dreamed, which he relateth thus. I
have (quoth he) many a time within this eight weeks (for so long it was
since the murder) dreamed very restlessly, that _Waters_ was murdered
and buried under a broad stone in the Cow-house; I have told my troubled
dreams to my Wife alone, but she refuses to let me make it known: But I
am not able to conceal my dreams any longer, my sleep departs from me, I
am pressed and troubled with fearful dreams which I cannot bear any
longer, and they increase upon me. The Constable hearing this made
search immediately upon it, and found as he had dreamed the murdered
body eight weeks buried under a flat stone in the Cow-house;
_Ribchester_ and _Gyles Haworth_ fled and never came again. _Anne
Waters_ (for so was _Waters_ Wifes name) being apprehended, confessed
the murder, and was burned.” From whence we may observe this.

[Sidenote: _Observ._]

1. That this is the full and punctual relation of this bloody and
execrable murder from _Haworths_ Wife (who then was a very old Woman)
and the Son, and differs not a jot from what Sir _Richard Baker_ writes,
but only they say his brains were dashed out with an Axe, and he saith
he was strangled, which is only a circumstance of the manner, but in the
matter they both agree, that it was a certain truth that _Waters_ was
murdered, and Sir _Richard Bakers_ information might fail in that
particular of the manner of it. And if it be thought strange that the
two little Children did know nothing of it, it is certain that they were
much too young, and said that they were twins, not above half a year
old. But the only matter that we have brought it for, is the
extraordinary way of its discovery by _Thomas Haworths_ dreaming, in
which point both the relations closely agree, and was the chief and only
reason why Sir _Richard Baker_ put it in his Chronicle. And the same
also more at large _Stow_ hath recorded in his Chronicle. Now what
should the cause be that _Thomas Haworth_ should be hindred of his
sleep, and have restless dreams, and that his dream should hit so
punctually of the place where he was buried, more than any other person
in the same Town? certainly it cannot be referred to fortune and chance,
for they have no causality at all, and are but only names that we impose
upon certain effects and accidents: _Te facimus fortuna Deum, cœloq;
locamus_, as said the Poet. Neither can it rationally be thought to be
melancholy, because that though it be a subtil humour, and render those
that are affected therewith very imaginative and thoughtful, yet
supposing _Thomas Haworth_ to be of that temperament and disposition, it
might make him more deeply to think and meditate upon the rumour of
_Waters_ being awanting or upon suspicion of his murder, but could not
in dreams inform him to know precisely the place where he was buried.
And if some should imagine it to be the Soul of the murthered person
_Waters_, as doubtless a Papist would be ready to affirm, yet is that
opinion directly contrary to the Scriptures, and sufficiently confuted
by the reformed Divines. And if it should be referred to the operation
of the Astral or Sydereal spirit, that is an opinion but imbraced by
few, and is hard to prove to be a certain verity, of which we shall
speak largely anon. Neither can it by any sound reason be thought to be
the Devil, because it is manifest that God doth not use the ministry of
evil Angels for any good end, as for the discovery of murther, and the
bringing of the guilty persons to condign punishment; but on the
contrary he useth their service for to tempt, seduce, deceive, punish
and torment. Therefore we conceive that it was brought to pass by the
finger of God, who either immediately by himself, or by the ministry of
a good Angel, did represent those dreams to _Thomas Haworth_, and
revealed the precise place of _Waters_ burial.

[Sidenote: _Hist. 3._]

3. “About the year of our Lord 1623 or 24 one _Fletcher_ of _Rascal_, a
Town in the North Riding of _Yorkshire_ near unto the Forest of
_Gantress_, a Yeoman of good Estate, did marry a young lusty Woman from
_Thornton Brigs_, who had been formerly kind with one _Ralph Raynard_,
who kept an Inn within half a mile from _Rascall_ in the high road way
betwixt _York_ and _Thuske_, his Sister living with him. This _Raynard_
continued in unlawful lust with the said _Fletchers_ Wife, who not
content therewith conspired the death of _Fletcher_, one _Mark Dunn_
being made privy and hired to assist in the murther. Which _Raynard_ and
_Dunn_ accomplished upon the _May-day_ by drowning _Fletcher_, as they
came all three together from a Town called _Huby_, and acquainting the
wife with the deed she gave them a Sack therein to convey his body,
which they did and buried it in _Raynards_ backside or Croft where an
old Oak-root had been stubbed up, and sowed Mustard seed upon the place
thereby to hide it. So they continued their wicked course of lust and
drunkenness, and the neighbours did much wonder at _Fletchers_ absence,
but his wife did excuse it, and said that he was but gone aside for fear
of some Writs being served upon him. And so it continued until about the
seventh day of _July_, when _Raynard_ going to _Topcliffe_ Fair, and
setting up his Horse in the Stable, the spirit of _Fletcher_ in his
usual shape and habit did appear unto him, and said, Oh _Raph_, repent,
repent, for my revenge is at hand; and ever after until he was put in
the Gaol, it seemed to stand before him, whereby he became sad and
restless: And his own Sister over-hearing his confession and relation of
it to another person, did through fear of losing her own life,
immediately reveal it to Sir _William Sheffield_, who lived in
_Rascall_, and was a Justice of Peace. Whereupon they were all three
apprehended and sent to the Gaol at _York_, where they were all three
condemned, and so executed accordingly near to the place where _Raynard_
lived, and where _Fletcher_ was buried, the two men being hung up in
irons, and the woman buried under the Gallows.” I have recited this
story punctually as a thing that hath been very much fixed in my memory,
being then but young, and as a certain truth, I being (with many more)
an ear-witness of their confessions and an eye-witness of their
Executions, and likewise saw _Fletcher_ when he was taken up, where they
had buried him in his cloaths, which were a green fustian doublet pinkt
upon white, gray breeches, and his walking boots and brass spurrs
without rowels.

[Sidenote: _Observ._]

Some will say there was no extrinsick apparition to _Raynard_ at all,
but that all this did only arise from the guilt of his own conscience,
which represented the shape of _Fletcher_ in his fancy. But then why was
it precisely done at that time, and not at any others? it being far from
the place of the murder, or the place where they had buried _Fletcher_,
and nothing there that might bring it to his remembrance more than at
another time, and if it had only arisen from within, and appeared so in
his fancy, it had been more likely to have been moved, when he was in,
or near his backside where the murthered body of _Fletcher_ lay. But
certain it is that he affirmed that it was the shape and voice of
_Fletcher_, as assuredly to his eyes and ears, as ever he had seen or
heard him in his life. And if it were granted that it was only
intrinsick, yet that will not exclude the Divine Power, which doubtless
at that time did labour to make him sensible of the cruel murther, and
to mind him of the revenge approaching. And it could not be brought to
pass either by the Devil, or _Fletchers_ Soul, as we have proved before;
and therefore in reason we conclude that either it was wrought by the
Divine Power, to shew his detestation of murther, or that it was the
Astral or Sydereal Spirit of _Fletcher_, seeking revenge for the
murther, of which more anon.

[Sidenote: _Hist. 4._]

4. About the year of our Lord 1632. (as near as I can remember having
lost my notes, and the copy of the Letter to Serjeant _Hutton_, but am
sure that I do most perfectly remember the substance of the story) near
unto _Chester_ in the street, there lived “one _Walker_ a Yeoman-man of
good Estate, and a Widower, who had a young Woman to his Kinswoman that
kept his House, who was by the Neighbours suspected to be with child,
and was towards the dark of the evening one night sent away with one
_Mark Sharp_ who was a Collier, or one that digged coals under ground,
and one that had been born in _Blakeburn_ Hundred in _Lancashire_, and
so she was not heard of a long time, and no noise, or little was made
about it. In the winter time after one _James Graham_ or _Grime_ (for so
in that Country they call them) being a Miller, and living about two
miles from the place where _Walker_ lived, was one night alone very late
in the Mill grinding Corn, and as about twelve or one a clock at night
he came down the stairs from having been putting Corn in the Hopper, the
Mill doors being shut, there stood a Woman upon the midst of the floor
with her hair about her head, hanging down, and all bloody, with five
large wounds in her head: He being much affrighted and amazed, begun to
bless him, and at last asked her who she was, and what she wanted; to
which she said, I am the Spirit of such a Woman, who lived with
_Walker_, and being got with child by him, he promised me to send me to
a private place, where I should be well lookt to until I was brought in
bed, and well again, and then I should come again, and keep his house.
And accordingly (said the apparition) I was one night late sent away
with one _Mark Sharp_, who upon a Moor (naming a place that the Miller
knew) slew me with a pick (such as men dig coals withal) and gave me
these five wounds, and after threw my body into a coal-pit hard by; and
hid the pick under a bank; and his shoos and stockings being bloody he
endeavoured to wash, but seeing the blood would not wash forth he hid
them there. And the apparition further told the Miller that he must be
the Man to reveal it, or else that she must still appear, and haunt him.
The Miller returned home very sad and heavy, but spoke not one word of
what he had seen, but eschewed as much as he could to stay in the Mill
within night without company, thinking thereby to escape the seeing
again of that frightful apparition. But notwithstanding one night when
it begun to be dark, the apparition met him again, and seemed very
fierce and cruel, and threatned him that if he did not reveal the murder
she would continually pursue and haunt him. Yet for all this he still
concealed it, until S. _Thomas_ Eve before _Christmas_, when being soon
after Sunset walking in his Garden she appeared again, and then so
threatened and affrighted him that he faithfully promised to reveal it
next morning. In the morning he went to a Magistrate and made the whole
matter known with all the circumstances, and diligent search being made,
the body was found in a coal-pit, with five wounds in the head, and the
pick and shooes and stockings yet bloody, in every circumstance as the
apparition had related unto the Miller. Whereupon _Walker_ and _Mark
Sharp_ were both apprehended, but would confess nothing. At the Assizes
following (I think it was at _Durham_) they were arraigned, found
guilty, condemned and executed, but I could never hear that they
confessed the fact. There were some that reported that the apparition
did appear to the Judge or the Foreman of the Jury, (who was alive in
_Chester_ in the street about ten years ago, as I have been credibly
informed) but of that I know no certainty.” There are many persons yet
alive that can remember this strange murder, and the discovery of it,
for it was, and sometimes yet is as much discoursed of in the North
Countrey as any thing that almost hath ever been heard of, and the
relation printed, though now not to be gotten. I relate this with the
greater confidence (though I may fail in some of the circumstances)
because I saw and read the Letter that was sent to Serjeant _Hutton_,
who then lived at _Goldsbrugh_ in _Yorkshire_, from the Judge before
whom _Walker_ and _Mark Sharp_ were tried, and by whom they were
condemned, and had a Copy of it until about the year 1658. when _I_ had
it and many other books and papers taken from me.

[Sidenote: _Observ._]

[Sidenote: Rom. 11. 33.]

And this I confess to be one of the most convincing stories (being of
undoubted verity) that ever I read, heard or knew of, and carrieth with
it the most evident force to make the most incredulous spirit, to be
satisfied that there are really sometimes such things as apparitions.
And though it be not easy to assign the true and proper cause of such a
strange effect, yet must we not measure all things to be, or not to be,
to be true or false, according to the extent of our understandings, for
if there be many of the _magnalia naturæ_ that yet lie hidden from the
wisest of men, then much more may the _magnalia Dei_ be unknown unto us,
_whose judgments are unsearchable, and his wayes past finding out_. And
as in the rest we cannot ascribe this strange apparition, to any
diabolical operation, nor to the Soul of the Woman murthered, so we must
conclude that either it was meerly wrought by the Divine Power, or by
the Astral spirit of the murthered Woman, which last doth seem most
rational, as we shall shew hereafter.

[Sidenote: _Hist. 5._]

5. To these (though it be not altogether of the same nature) we shall
add one both for the oddness and strangeness of it, as also because it
happened in my time, and I was both an eye and ear-witness of the trial
of the person accused. And first take a hint of it from the pen of
_Durant Hotham_, in his learned Epistle to the _Mysterium magnum_ of
_Jacob Behemen_ upon _Genesis_ in these words: “There was (he saith) as
I have heard the story credibly reported in this Country a Man
apprehended for suspicion of Witchcraft, he was of that sort we call
white Witches, which are such as do cures beyond the ordinary reasons
and deductions of our usual practitioners, and are supposed (and most
part of them truly) to do the same by the ministration of spirits (from
whence under their noble favours, most Sciences at first grew) and
therefore are by good reason provided against by our Civil Laws, as
being ways full of danger and deceit, and scarce ever otherwise obtained
than by a devillish compact of the exchange of ones Soul to that
assistant spirit, for the honour of its Mountebankery. What this man did
was with a white powder which, he said, he received from the Fairies,
and that going to a Hill he knocked three times, and the Hill opened,
and he had access to, and converse with a visible people; and offered,
that if any Gentleman present would either go himself in person, or send
his servant, he would conduct them thither, and shew them the place and
persons from whom he had his skill.”

[Sidenote: _Vid. 1 Jacob._ _c._ 12.]

To this I shall only add thus much, that the man was accused for
invoking and calling upon evil spirits, and was a very simple and
illiterate person to any mans judgment, and had been formerly very poor,
but had gotten some pretty little meanes to maintain himself, his Wife
and diverse small children, by his cures done with this white powder, of
which there were sufficient proofs, and the Judge asking him how he came
by the powder, he told a story to this effect. “That one night before
day was gone, as he was going home from his labour, being very sad and
full of heavy thoughts, not knowing how to get meat and drink for his
Wife and Children, he met a fair Woman in fine cloaths, who asked him
why he was so sad, and he told her that it was by reason of his poverty,
to which she said, that if he would follow her counsel she would help
him to that which would serve to get him a good living; to which he said
he would consent with all his heart, so it were not by unlawful ways:
she told him that it should not be by any such ways, but by doing of
good and curing of sick people; and so warning him strictly to meet her
there the next night at the same time, she departed from him, and he
went home. And the next night at the time appointed he duly waited, and
she (according to promise) came and told him that it was well that he
came so duly, otherwise he had missed of that benefit, that she intended
to do unto him, and so bade him follow her and not be afraid. Thereupon
she led him to a little Hill and she knocked three times, and the Hill
opened, and they went in, and came to a fair hall, wherein was a Queen
sitting in great state, and many people about her, and the Gentlewoman
that brought him, presented him to the Queen, and she said he was
welcom, and bid the Gentlewoman give him some of the white powder, and
teach him how to use it, which she did, and gave him a little wood box
full of the white powder, and bad him give 2 or 3 grains of it to any
that were sick, and it would heal them, and so she brought him forth of
the Hill, and so they parted. And being asked by the Judge whether the
place within the Hill, which he called a Hall, were light or dark, he
said indifferent, as it is with us in the twilight; and being asked how
he got more powder, he said when he wanted he went to that Hill, and
knocked three times, and said every time I am coming, I am coming,
whereupon it opened, and he going in was conducted by the aforesaid
Woman to the Queen, and so had more powder given him. This was the plain
and simple story (however it may be judged of) that he told before the
Judge, the whole Court, and the Jury, and there being no proof, but what
cures he had done to very many, the Jury did acquit him: and I remember
the Judge said, when all the evidence was heard, that if he were to
assign his punishment, he should be whipped from thence to Fairyhall,
and did seem to judge it to be a delusion or an Imposture.” From whence
we may take these observations.

[Sidenote: _Observ. 1._]

1. Though Mr. _Hotham_ seem to judge that this person accused had the
white powder from some Spirit, and that one also of the evil sort, and
upon a contract, by the ingaging of his Soul, we have before
sufficiently proved the nullity of a visible and corporeal contract with
the Devil; neither was it yet ever proved that the Devil did any good
either real or apparent, but is the sworn enemy of all mankind, both in
their Souls and in their Bodies, but this powder wrought that which was
really good, namely the curing of diseases, and therefore rationally
cannot be thought to be given from an evil spirit.

[Sidenote: _Observ. 2._]

2. Some there were that thought that the simple man told a plain and
true story, and that he had the powder from those people we call
Fairies, and there are many that do believe and affirm that there are
such people, of whom _Paracelsus_ hath a Treatise of purpose, holding
that they are not of the seed of _Adam_, and therefore he calls them
_non_-Adamicks, and that they have flesh and bones, and so differ from
spirits, and yet that they can glide through walls and rocks (which he
calleth their Chaos) as easily as we through the air, and that they get
children, and are mortal like those that _Hieronynus Cardanus_ relateth
that appeared to his Father _Facius Cardanus_, and these he calleth
_Pygmæi_, _Silvestres_, _Gnomi_ and _Umbratiles_; but his proof of their
existence to me doth not seem satisfactory, what others may think of it
I leave to their demonstrations, if they have any.

[Sidenote: _Observ. 3._]

3. Some there were (and those not of the meer ignorant sort) that did
judge, that though the Man was simple, yet that the story that he told
was but framed and taught him, the better to conceal the person from
whom he received the white powder. For they thought that some notable
Chymist, or rather an Adeptist, had in charity bestowed that powder upon
him, for the relief of himself and family, as we know it hath often
happened to other persons, at other times and places. And this last
opinion seems most consonant to reason, and I the rather believe it
because not many years after, it was certainly known, that there was an
Adeptist in that Countrey, and we ought not to fetch in supernatural
causes to solve effects, when natural causes may serve the turn.

6. The last thing of this strange nature, that we shall instance in, is
concerning the bleeding or cruentation of the bodies of those that have
been murthered, I mean of such as have been murthered by prepense
malice, and upon premeditated purpose; for the bodies of others that are
killed by chance-medley, and by man-slaughter, we do not read nor find
any examples, that ever their bodies did bleed. And though we have not
been ocular witness of any such bleeding yet are there records of such
accidents given us by many learned and credible authors that a man might
almost be accounted an Infidel not to give credit to them, and that both
of those that have bled when the murtherer hath not been present, and
also of those that have bled the murtherer being present. And first of
those bodies that have issued blood, when the murtherer was not by.

[Sidenote: _Hist. 6._]

[Sidenote: _Append. de Cruent. Cadaver._ _p._ 143.]

_Gregorius Horstius_ a Physician of great experience and learning, and
of no less integrity, recordeth this story, thus Englished. “In the year
of our Lord 1604. twenty sixth day of _December_, a young Nobleman of
twenty five years old, was shot at with a Gun in the night time about
nine a clock from an high window of an house, in the Town of
_Blindmarck_ in lower _Austria_, and the bullet entring his left breast
went forth at his right side, and so forthwith died in the place. The
dead body being viewed again, and the wound considered, the same
quantity or bigness both of the entrance and out-going are found with
great plenty of blood issuing. The following day being the twenty
seventh of _December_ in the morning, the body of the murthered young
man hath other cloaths put upon it and so is kept quiet for the space of
two days. Furthermore upon the thirtieth of _December_ he is laid upon
the Bier, and kept in the Church and that without any further motion,
where nevertheless from the upper wound the fresh blood did daily flow,
until the eighth of _January_ 1605. from which time the Hemorrhage
ceased. But again the thirteenth of _February_, about noon, the flux of
blood by the lower wound for an hour or two was observed to issue, as
though the slaughter had been newly done. In the mean time the habit of
the whole body was such, as did most easily agree to what it was living,
the colour of his face remained even unto his burial ruddy and florid,
the vein appearing in his forehead filled with good blood: no sign of an
incipient putrefaction appearing for so many weeks, no stink, or
ungrateful odour, which otherwise doth accompany dead bodies within a
few days, was here found at all: The fingers of the hands remained soft,
moveable, or flexible, without any wast, the natural colour being not
very much changed, except that in process of time, about the last week
before burial, they begun in a certain manner to wax livid in the
extremities.”

[Sidenote: _Hist. 7._]

[Sidenote: _Ibid._ _p._ 154.]

7. This following he giveth to prove, that as cold constringeth and
shuteth up the veins, so heat doth open them, and cause the blood to
flow, and saith: “This is proved a few years since by experience in an
infant slain by a most wicked Mother forthwith after it was born, and
thrown from the Tower of a Noble Baron of upper _Austria_ into a ditch
that was full with water; which after five weeks by good fortune was
found and taken out. And forthwith (he saith) the Mother not present, it
being then not known who was the Mother, when it felt the force of the
external air, it begun to distil forth very fresh blood, because the
pores, which by reason of the cold, were shut that the blood could not
flow, were then unlockt and opened by the heat of the ambient air.” And
thus much of those that have bled, the murtherers not being present.

[Sidenote: _Hist. 8._]

[Sidenote: _Observ._ _l._ 2. _fol._ 202.]

8. Next we shall give some examples of those that have bled when the
murtherers have been brought into the presence of the body murthered or
caused to touch it, and this _Franciscus Valeriola_ doth attest with an
ample faith that he himself saw: “When (he saith) _James_ of _Aqueria_,
a Senator of _Arles_, was found dead of a wound, & that he that gave
that wound was apprehended by the Magistrate, and brought into the view
of the dead body, that he might acknowledge the person murthered and
confess the fact, by and by the bubbling blood, all the by-standers
looking on, begun to come forth, with much fervour and bubbles, from the
wound and the nostrils.”

[Sidenote: _Hist. 9._]

[Sidenote: _Delic. Phys._ _Sect._ 1. _Artic._ 1. _p._ 5.]

9. Take this other as it is cited by _Gothofredus Voigtius_, in this
manner: “In the year 1607 the 25 of _April_, a certain Shepherd in
_Spain_ being feeding his flock was slain by two Noblemen, and his body
thrown into a company of bushes. The Judges of the same place, having
much and daily sought the Shepherd, after four days at length find his
body in the bushes. But because that murder was committed, no witnesses
being by, the suspicion fell upon the two Noblemen, inhabiting in the
nearest place, who being taken were haled to the body of the person
murthered. But what comes to pass? The first scarce with his eyes had
looked upon the dead body, but behold, the blood in plenty begun to flow
from thence. But the other coming near, the very right hand of the
person murthered did first of all shew to those that were by the wound,
and afterward the murderer himself. Which being done, forthwith the two
Gentlemen (or Nobles) did of their own accord confess that they were the
Authors of the murther, and did receive the punishment that was worthy
of their deeds.”

[Sidenote: _Hist. 10._]

[Sidenote: _Ut supra_ _p._ 9.]

10. Another very remarkable one we have from the same Author cited from
_Cantipratanus_ _lib._ 2. _mirac. c._ 29. in this manner. “It happened
(the Author saith) in the year of Christ 1271. in the Town =Pforzheim=,
that a certain most wicked old Woman familiar with the Jews, did sell
them a girl of seven years old, and without parents, to be slain. Her
therefore in secret her mouth being stopt, setting her upon linnen
cloaths, they wound almost in all the junctures of the members with
incisions, and with great endeavour press forth the blood, and receive
it most diligently in the linnen cloaths. But she being dead after great
pains, the Jews throw her body into a running water near the Town, and
laid an heap of Stones upon it. But after the third or fourth day her
body is found by Fishers, by means of her hand stretched forth towards
Heaven, and carried into the Town, the people with abomination crying
forth that so great a wickedness was perpetrated by the Jews. And the
Marquiss of _Baden_ being near, went unto the Corps, and straightway the
body standing upright did stretch forth its hands unto the Prince, as
though it would implore the revengment of blood, or perhaps mercy. But
after half an hour it disposed it self upon its back, after the manner
of those that are dead. Therefore the wicked Jews being brought to the
spectacle, forthwith all the wounds of the body burst forth, and in
testimony of the horrid murder, poured forth great plenty of blood,
whereupon the Jews were put to death.”

[Sidenote: _Hist. 11._]

[Sidenote: _Ut supra_ _p._ 54.]

11. Another the same Author relateth from _Jacobus Martinius in Disp. de
Cognitione sui_, _propl._ 8. who saith: “In the year of our Saviour
1503. a certain Inn-keeper, by name _Buggerlinus_, with whom a certain
poor Merchant or Pedlar had laid up his money or stock, occasion being
taken by the Inn-keeper he kills him in a Wood, and buries him
privately; but afterwards when he was found, the suspicion of the
murther fell upon the Inn-keeper. For that Pedlar had a bended knife or
dagger at his girdle, which they took, and shewed to the Inn-keeper,
asking him, if he knew it? But behold assoon as he took it in his hand,
it sweat drops of blood, whereby the murtherer being affrighted,
confessed the murther, and so was Executed.”

[Sidenote: _Hist. 12._]

[Sidenote: _Vid. Histor. Thuan._ _l._ 32.]

12. We have also a punctual History to this purpose, related by
_Hollingshead_, _Stow_, and _Sir Richard Baker_, from _Roger of
Winchester_, of King _Henry_ the second, which is this: “This King, when
he was carried forth to be buried was first apparelled in his Princely
Robes, having his Crown on his Head, Gloves on his Hands, and Shoes on
his Feet wrought with Gold, Spurs on his Heels, a Ring of Gold on his
Finger, a Scepter in his Hand, a Sword by his Side, and so was laid
uncovered having a pleasant countenance: which when it was told to his
Son _Richard_, he came with all speed to see him, and as soon as he came
near him, the blood gushed out of the nose of the dead Corps in great
plenty, even as if the spirit of the dead King had disdained and
abhorred the presence of him, who was thought to be the chief cause of
his death. Which thing caused the said _Richard_ to weep bitterly, and
he caused his Fathers body to be honourably buried at _Fonteverard_.”

[Sidenote: _Hist. 13._]

13. The last story that we shall relate of this nature, is from a
Minister that is learned, sincere and of great veracity, who had it from
those that were eye-witnesses, and is this: “In the year of our Lord
God, 1661. _January_ 30th on _Saturday_ at night about nine of the
Clock, did _John How_ of _Bruzlington-Bank_, at the foot of an Hill
(which is about two miles distant from _Bishop-Awkland_) murther _Ralph
Gawkley_, who was a Glover in _Bishop-Awkland_: This _How_ was the next
day apprehended and brought to touch _Gawkleys_ Corps, the lips and
nostrils of the dead body wrought and opened as he touched (which made
him afraid to touch the second time) then presently the Corps bled
abundantly at the nostrils in the sight of Mr. _Robert Harrison_ the
Coroner (now Tenant at _Bishop-Awkland_ to Mr. _Franckland_, from whom I
had the relation) of _Anthony Cummin_ and his Brother, &c. of the Jury,
and of a great many towns people, who were then present. So _How_ was
Executed the next Assizes after at _Durham_: Witnesses against him were
_Anne Wall_, whom he also wounded, yet she escaped with her life, and
_How_’s own Wife, at the motion of her own Father (a very honest Man)
who bid her tell the truth, and she should never want help.”

Some may think that I have been too large and tedious in heaping so many
stories concerning the bleeding of the bodies of those that have been
murthered; but I did it for this reason, because there are many that
think it but to be a Fable of the credulous vulgar, and others think
that it is but an ordinary matter that happens to any bodies that are
dead, and no extraordinary or supernatural thing in it at all. But
whosoever shall but use so much patience, as seriously to read and
consider these select Histories that we have recited, may easily be
satisfied, both that such bleeding is absolutely true _de facto_, and
also that there is something more than ordinary in it, and therefore we
shall inlarge in these observations.

[Sidenote: _Observ. 1._]

1. It will not be found to hold touch upon diligent observation and
strict inquiry, that all dead bodies do bleed fresh and rosie blood,
especially after the third or fourth day, or after some weeks, as divers
of the instances above given do manifestly prove; and therefore is an
accident incident to some dead bodies and not to all. And it will as far
fail, that wounded bodies, that have been slain in the wars, after the
natural heat be gone, will upon motion bleed any fresh or crimson blood
at all; for we our selves in the late times of Rebellion have seen some
thousands of dead bodies, that have had divers wounds, and lying naked
and being turned over and over, and by ten or twelve thrown into one
pit, and yet not one of them have issued any fresh and pure blood: Only
from some of their wounds, some sanious matter would have flowed,
putrefaction beginning by reason of the moisture and acidity in the air,
but no pure blood, and therefore is not a common accident to all humane
bodies that die naturally or violently, but only is peculiar to some,
and especially to those that are murthered by prepensed malice, as
appeareth in the Histories recited above.

[Sidenote: _Observ. 2._]

2. We shall acknowledge with _Gregorius Horstius_, _Sperlingius_ and
_Gothofredus Voigtius_, that sometimes the bodies of those that have
been murthered do bleed, when the murtherer is not present, as is
manifest from the sixth History recited from _Horstius_ of the young Man
of twenty five years old, that bled so long and so often, though the
murtherer was not present; from whence they conclude that the presence
of the murtherer, is not a necessary cause of the bleeding of the
murthered body; and therefore that the bleeding of the body is not
always a certain and infallible sign of discovering the murtherer? To
which we reply, that the issuing of fresh and crimson blood from the
wound or the nostrils of the persons body that hath been murthered, is
always a certain sign that the Corps that doth so bleed was murthered,
because those that die naturally or violently by chance, man-slaughter
or in the war, do not bleed, as hath been proved before. Again, if the
murtherer be certainly known, or have confessed the crime, in regard of
the final cause which is discovery, there is no reason why the Corps
should bleed: And though the presence of the murtherer may not be the
efficient cause why the Corps doth bleed, yet is it the occasional, as
is manifest undeniably by sundry of the Histories that we have related,
where the murtherers had not been certainly known but by the bleeding of
the body murthered.

[Sidenote: _Observ. 3._]

3. Whereas the three Authors above named, thinking they have
sufficiently confuted those that ascribed this effect of the bleeding of
the dead body to Sympathy or Antipathy, or to the moving of the bodies,
or heat in the air; have assigned the cause to be the beginning of
putrefaction in the bodies murthered, by which a new motion is caused in
the humors, and so in the blood, by which means it floweth afresh:
against this these two reasons oppose themselves. 1. Must putrefaction
needs begin at that very moment, when the murtherer toucheth the body?
For in divers of them there was no bleeding until the murtherers were
present or did touch the bodies, and their touching could not cause the
beginning of putrefaction, and soon after their removing the bleeding
hath ceased, so that putrescence _in fieri_ cannot be the cause of the
fresh bleeding. 2. Putrefaction beginning could not be the cause why the
murthered Shepherds body in the ninth History should with its hands
point to the wound, and to the murtherers, nor that the hands of the
Wench murthered by the Jews, in the tenth History, should be stretched
forth to the Prince of _Baden_, or that the Lips and Nostrils of the
Body of _Gawkley_ should work and open at the touch of the murtherer
_How_; this must of necessity proceed from some higher cause than
putrefaction, or any other they have laid down.

[Sidenote: _Observ. 4._]

[Sidenote: _Append. de Cru. Cadav._ _p._ 154.]

4. But though it should be acknowledged, that in some of these bleedings
there were something that were extraordinary or supernatural, yet as
learned _Horstius_ tells us: “It is (he saith) an inconvenient Tenent of
those that hold, that the Souls of those that are murthered, wandering
about the Bodies, by reason of the hatred they bear towards those that
were their murtherers, do cause these bleedings: but this in Philosophy
cannot stand, because the separate form can by no means operate upon the
subject any longer. And (he saith) the same thing in Theologie seems to
be very impious; because the Souls of the dead are without mundane
conversation, as is sufficiently manifest from the History of the Rich
Man and _Lazarus_, _Luke_ 16.”

[Sidenote: _Observ. 5._]

“5. And if some should refer these effects immediately unto God, as many
learned Authors have done; as though God by this means would sometimes
make known those that are guilty: or to refer this unto the Devil, as
though he would sometimes elude the Judges, and to do this that so the
innocent might be punished with the wicked; We answer (he saith) to this
briefly, by adding this only, that a supernatural cause is not rashly to
be feigned where a natural one is ready at hand. And if there be such
examples, which cannot be reduced to these aforesaid natural causes, of
which sort many are related by _Libanius_ _part_ 2. _fol._ 172. then we
can by no reason be repugnant, but that they are preternaturally brought
to pass.” And of this opinion are most of the Pontificial Writers, that
thereby they might the better maintain their Tenent, that miracles are
not ceased; though we do not understand that if we should grant, that in
these things there should be some concurrence of Divine Power more than
ordinary, that therefore it must be a miracle, for it is yet not
infallibly concluded what a miracle is, and every wonderful thing is not
therefore concluded to be a miracle, and a miracle being not absolutely
defined, what is not one cannot be certainly resolved.

[Sidenote: _Observ. 6._]

6. Some there are that ascribe these strange bleedings of murthered
bodies, and of their strange motions, with the sweating of blood, as
upon the Pedlars bended dagger or knife, mentioned in the eleventh
History, unto the Astral or Sydereal spirit (and that not improbably;)
that being a middle substance, betwixt the Soul and the Body doth, when
separated from the Body, wander or hover near about it, bearing with it
the irascible and concupiscible faculties, wherewith being stirred up to
hatred and revenge, it causeth that ebullition and motion in the blood,
that exudation of blood upon the weapon, and those other wonderful
motions of the Body, Hands, Nostrils and Lips, thereby to discover the
murtherer, and bring him to condign punishment. Neither is any Tenent
yet brought by any, that is more rationally probable to solve these and
many other wonderful Phenomena’s than this of the Astral Spirit, if it
can be but fully proved that there is such a part of Man that doth
separately exist, which we shall endeavour to prove ere we end this
Chapter.

[Sidenote: _Observ. 7._]

7. But it is granted upon all sides, that if the murtherer be brought to
the presence, or touch of the person murthered, and not quite dead, that
then the wounds though closed and staid from bleeding, or the nostrils,
will freshly break forth and bleed plentifully. The reason is obvious,
because the Soul being yet in the Body, retaining its power of
sensation, fancy and understanding, will easily have a presension of the
murderer, and then no marvail that through the vehement desire of
revenge, the irascible and concupiscible faculties do strongly move the
blood, that before was beginning to be stagnant, to motion and
ebullition, and may exert so much force upon the organs as for some
small time to move the whole body, the hands, or the lips and nostrils.
So that all that is to be done, is but to prove, that the person
murthered is not absolutely dead, and that the Soul is not totally
separated or departed forth of the Body, and this we shall do by
undeniable proofs, as are these that follow in this order.

1. Though we generally take death to be a perfect separation of the Soul
from the Body, which is most certainly a great truth, yet when this is
certainly brought to pass, is a most difficult point to ascertain,
because that when the Soul ceases to operate in the Body so as to be
perceived by our Senses, it will not follow, that therefore the Soul is
absolutely departed and separated.

[Sidenote: _Observ. Medic._ _p._ 617, 618.]

2. It is manifest that many persons through this mistake have in the
times of the Plague been buried quick, and so have some Women been dealt
withal that lay but in fits of the suffocation of the Womb, and yet were
taken to be dead. So that from the judgment of our Senses, no certain
conclusion can be made that the Soul is totally departed, because it
goeth away invisibly; for many that not only to the judgment of the
vulgar, but even in the opinion of learned Physicians, have been
accounted dead, yet have revived, as learned _Schenckius_ hath furnished
us with this story from _Georgius Pictorius_, “that a certain Woman lay
in a fit of the Strangulation of the Womb, for six continual days
without sense or motion, the arteries being grown hard, ready to be
buried, and yet revived again, and from _Paræus_ of some that have lain
three days in Hysterical suffocations, and yet have recovered, and of
divers others that may be seen in the place quoted in the Margent.

3. So that though the organs of the Body may by divers means, either
natural or violent, be rendered so unfit, that the Soul cannot perform
its accustomed functions in them, or by them, so as they may be
perceptible to our senses, or judgments; yet will not that at all
conclude, that the Soul is separated, and departed quite from the Body,
much less can we be able to define or set down the precise time of the
Souls aboad in the Body, nor the ultimate period when it must depart,
for the union may be (and doubtless is) more strong in some than in
others, and the Lamp of life far sooner and more easily to be quenched
in some than in others. And the Soul may have a far greater amorosity to
stay in some Body that is lively, sweet, and young, than in others that
are already decaying and beginning to putrifie, and it may in all
probability both have power and desire to stay longer in that lovesome
habitation, from whence it is driven away by force, especially that it
may satisfie it self in discovering of the murderer, the most cruel and
inhumane disjoyner of that loving pair that God had divinely coupled
together, and to see it self, before its final departure, in a hopeful
way to be revenged.

4. If we physically consider the union of the Soul with the Body by the
mediation of the Spirit, then we cannot rationally conceive that the
Soul doth utterly forsake that union, untill by putrefaction, tending to
an absolute mutation, it be forced to bid farewel to its beloved
Tabernacle; for its not operating _ad extra_ to our senses, doth not
necessarily inferr its total absence. And it may be that there is more
in that of _Abels blood crying unto the Lord_ from the ground, in a
Physical sense, than is commonly conceived, and God may in his just
judgment suffer the Soul to stay longer in the murthered Body, that the
cry of blood may make known the murtherer, or may not so soon, for the
same reason, call it totally away.

[Sidenote: _Explic. Astro._ _p._ 654.]

There is another kind of supposed Apparitions, that are believed to be
done in Beryls, and clear Crystals, and therefore called by _Paracelsus_
_Ars Beryllistica_, and which he also calls Nigromancy, because it is
practised in the dark by the inspection of a Boy or a Maid that are
Virgins, and this he strongly affirmeth to be natural and lawful, and
only brought to pass by the Sydereal influence, and not at all
Diabolical, nor stands in need of any Conjuration, Invocations or
Ceremonies, but is performed by a strong faith or imagination. And of
this he saith thus: _Sed ante omnia (ait) notate proprietatem
Beryllorum. Hisunt, in quibus spectantur præterita, præsentia, & futura.
Quod nemini admirationi esse debet, ideò, quia sydus influentiæ
imaginem, & similitudinem in Crystallum imprimit, similem ei, de quo
quæritur._ And a little after he saith: _Præterea sideribus nota sunt
omnia, quæ in natura existunt. Cumq; Astra homini subjecta sint: potest
is utiq; illa in subjectum ita cogere, ut voluntati ejus ipsa
obsecundent._ What truth there may be in this his assertion, I have yet
met with no reasons or experiments that can give me satisfaction, and
therefore I leave it to every Man to censure as he pleaseth.

[Sidenote: _Hist._]

The only story that seems to carry any credit with it, touching the
truth of Apparitions in Crystals, is that which is related of that great
and learned Physician _Joachimus Camerarius_ in his Preface before
_Plutarchs_ Book _De Defectu Oraculorum_, from the mouth of _Lassarus
Spenglerus_, a person excellent both for Piety and Prudence, and is, in
effect this: “_Spengler_ said, that there was one person of a chief
family in _Norimberge_, an honest and grave Man, whom he thought not fit
to name. That one time he came unto him, and brought, wrapt in a piece
of Silk, a Crystalline Gemm of a round figure, and said that it was
given unto him of a certain stranger, whom many years before, having
desired of him entertainment, meeting him in the Market, he took home,
and kept him three days with him. And that this gift when he departed,
was left him as a sign of a grateful mind, having taught such an use of
the Crystal as this. If he desired to be made more certain of any thing,
that he should draw forth the glass, and will a male chast Boy to look
in it, and should ask of him what he did see? For it should come to
pass, that all things that he required, should be shewed to the Boy, and
seen in the Apparition. And this Man did affirm, that he was never
deceived in any one thing, and that he had understood wonderful things
by the boys indication, when none of all the rest did by looking into
it, see it to be any thing else but a neat and pure Gemm. He tells a
great deal more of it, and that doubtful questions being asked, an
answer would appear to be read in the Crystal: but the Man being weary
of the use of it, did give it to _Spengler_, who being a great hater of
superstition, did cause it to be broken into small pieces, and so with
the Silk in which it was wrapped, threw it into the sink of the House.”

I confess I have heard strange stories of things that have been revealed
by these supposed apparitions, from persons both of great worth and
learning; but seeking more narrowly into the matter I found them all to
be superstitious delusions, fancies, mistakes, cheats and impostures.
For the most part the child tells any thing that comes into his fancy,
or doth frame and invent things upon purpose, that he never seeth at
all, and the inquirers do presently assimilate them to their own
thoughts and suspicions. Some that pretended to shew and foretel strange
things thereby to get money, have been discovered to have had
confederates, that conveied away mens goods into secret places, and gave
the cunning Man notice where they were hid, and then was the child
taught a straight framed tale, to describe what a like Man took them
away, and where they were, which being found brought credit enough to
the couzeners, and this I knew was practised by one _Brooke_ and
_Bolton_. Some have had artificial glasses, whereinto they would convey
little pictures, as Dr. _Lambe_ had.

It being manifest by what we have laid down that there are apparitions
and some such other strange effects, whereby murthers are often made
known and discovered, and also having mentioned that it may be most
rationally probable that they are caused by the Astral or Sydereal
Spirit, it will be necessary to open and explain that point, and to shew
what grounds it hath, upon which it may be settled, which we shall do in
this order.

[Sidenote: Immort. of the Soul. _c._ 16. _sect._ 8. _p._ 296.]

[Sidenote: _De verb. Apost._ _lib. Serm._ 18.]

[Sidenote: _Idem contr. Pelag._]

_c._ 28. _Tom._ 7.

1. There are many (especially Popish Authors thereby to uphold their
Doctrine of Purgatory) that maintain that they are the Souls of the
persons murthered and deceased, and this opinion, though unanswerably
confuted by the whole company of reformed Divines, is notwithstanding
revived by Dr. _Henry Moore_, but by no arguments either brought from
Scripture, or grounded upon any solid reasons, but only some weak
conjectures, seeming absurdities, and Platonick whimsies, which (indeed)
merit no responsion. And we have by positive and unwrested Scriptures,
in this Treatise afore proved, that the Souls of the righteous are in
_Abrahams_ bosom with Christ at peace and rest, and that the Souls of
the wicked are in Hell in torments, so that neither of them do wander
here, or make any apparitions; for as S. _Augustine_ taught us: _Duo
sunt habitacula, unum in igne æterno, alterum in regno æterno_. And in
another place: _Nec est ulli ullus medius locus, ut possit esse nisi cum
Diabolo, qui non est cum Christo_. And _Tertullian_ and _Justin Martyr_,
two most ancient writers do tell us: “That Souls being separated from
their Bodies, do not stay or linger upon the earth: And after they be
descended into the infernal pit, they do neither wander here upon their
own accord, nor by the power and command of others; But that wicked
spirits may counterfeit by craft that they are the Souls of the dead,
_Vid. Lavaterum de Spectris secunda parte_ _c._ 5.”

2. We have also shewed that these apparitions that discover murther and
murtherers and brings them to condign punishment, cannot be the evil
Angels, because they are only Ministers of torture, sin, horror and
punishment, but are not Authors of any good either Corporeal or
Spiritual, apparent or real. So that it must of necessity be left either
to be acted by a Divine Power, and that either by the immediate power of
the Almighty, for which we have no proof, but only may acknowledge the
possibility of it; or mediate by the ministery of good Angels, which is
hard to prove, there being no one instance, or the least intimation of
any such matter in all the Scriptures, and therefore in most rational
probability, either relations of matters of fact of this nature are
utterly false, or they are effected by the Astral spirit.

[Sidenote: _Vid. lib. Sagac. Philos. passim._]

3. Concerning the description of this Astral Spirit or Sydereal Body,
(for though it be as a spirit, or the image in the looking-glass, yet it
is truly corporeal) we shall give the sum of it, as _Paracelsus_ in his
magisterial way, without proof doth lay down. “He positively holdeth
that there are three essential parts in Man, which he calleth the three
great substances, and that at death every one of these being separated,
doth return into, or unto the Womb from whence it came; as The Soul that
was breathed in by God, doth at death return unto God that gave it: And
that the Body, that is to say, that gross part that seems to be composed
of the two inferior Elements of Earth and Water, doth return unto the
Earth, and there in time consume away, some bodies in a longer time,
some in a shorter: But the third part which he calleth the Astral
Spirit, or Sydereal Body, as being firmamental, and consisting of the
two superior Elements of Air and Fire, it (he saith) returneth into its
Sepulcher of the Air, where in time it is also consumed, but requireth a
longer time than the body, in regard it consisteth of more pure Elements
than the other, and that one of these Astral Spirits or Bodies doth
consume sooner than another, as they are more impure, or pure. And that
it is this spirit that carrieth along with it the thoughts, cogitations,
desires and imaginations that were impressed upon the mind at the time
of death, with the sensitive faculties of concupiscibility and
irascibility. And that it is this spirit or body (and not the Soul that
resteth in the hands of the Lord) that appeareth, and is most usually
conversant in those places, and those negotiations that the mind of the
person living (whose spirit it was) did most earnestly follow, and
especially those things that at the very point of death, were most
strongly impressed upon this spirit, as in the case of the person
murthered, whose mind in the very minute of the murther, receiveth a
most deep impression of detestation and revenge against the murtherer,
which this spirit bearing with it, doth by all means possible seek the
accomplishment of that revenge, and therefore doth cause dreams of
discovery, bleedings and strange motions of the body murthered, and
sometimes plain apparitions of the persons murthered, in their usual
shape and habit, and doth vocally and audibly reveal the murther with
all the circumstances,” as is apparent in the two forementioned
Histories of the apparition of _Fletcher_ to _Raynard_, and of the Woman
murthered by _Mark Sharp_, to the Miller _Grimes_.

[Sidenote: _De Anim. Brut._ _c._ 1, 2.]

4. And this Astral Spirit is no more than that part in Man that is
commonly called the sensitive Soul, and by the Schools is commonly
defined thus: “_Anima sentiens est vis, quæ apprehendit & percipit ea
quæ extra ipsam sunt_. And this is corporeal, and (as Dr. _Willis_
holdeth) mortal and coextended with the Body, and that it hath the power
of imagination, appetite, desire, and aversion and the like, and in a
manner, a sensitive way of ratiocination, and yet is distinct from the
rational Soul or _Mens_ that is incorporeal, immortal, and far more
excellent.” And perspicacious _Helmont_ holding this sensitive Soul to
be distinct from the _mens_ or immortal and rational Soul, saith thus:
_Est ergo anima sensitiva, caduca, mortalis, mera lux vitalis data à
patre luminum, nec alio modo verboq; explicabilis_. But of the rational
Soul he saith: _Ipsa autem mens immortalis, est substantia lucida,
incorporea, immediate Dei sui imaginem referens, quia eandem in creando,
sive in ipso Empsychosis instanti, sibi insculptam suscepit_. So that
both these late and learned Authors hold, that in every Man there are
two distinct Souls, the sensitive that is mortal, corporeal, and
coextended with the Body, and the rational, that is immortal and
absolutely incorporeal: so that though in words and terms they seem to
differ, yet in substance they agree. For the Hermetick School, the
Platonists, _Paracelsus_, _Jacob Behemen_, and others do hold three
parts in Man which they call, Soul, Spirit and Body, and these two last
Authors do hold the body to be one part in Man, and two Souls besides,
the sensitive and rational that are two distinct parts, the one
corporeal and mortal, and the other incorporeal and immortal, and so
they do but nominally differ. And now our task must be to prove, that
first there are such three parts in Man, and that after death they do
separately exist, which we shall attempt in this order.

[Sidenote: Gen. 1. 30.]

[Sidenote: Eccles. 3. 21.]

[Sidenote: _Ibid._ 12. 7.]

[Sidenote: Matth. 10. 28.]

[Sidenote: Acts 20. 10.]

[Sidenote: Luke 23. 46.]

1. Though arguments taken _à notatione nominis_, do not necessarily
prove, yet they illustrate, and render the case plain and intelligible;
and we shall find that the _Hebrews_ have three distinct appellations
for these three parts. As for the Soul, either rational or sensitive, or
vital spirit, they use _Nephesh_ which is common to brutes and reptiles
as well as to Man, as saith the Text: _And to every beast of the earth,
and to every fowl of the air, and to every thing that creepeth upon the
earth in which there is a living soul, Nephesh-Haiah_. And therefore to
distinguish the rational and immortal Soul, from this which is
sensitive, mortal and common with brutes, the Text saith: _And the Lord
God formed man of the dust of the earth, and breathed into his nostrils
the breath of life, and man became a living soul_. Upon which
_Tremellius_ gives us this note: _Ut clarius appareret discrimen quod
est inter animam hominis, & reliquorum animantium: Horum enim animæ ex
eadem materia provenerunt, unde corpora habebant, illius verò anima
spiritale quiddam est & Divinum_. And upon the words; _Sic fuit homo. Id
est (ait) hac ratione factum est, ut terrea illa statua animata
viveret_. Another word they use, which is _Ruah_, and this is also
generally attributed to Men and Beasts, as the words of _Solomon_ do
witness. _Who knoweth the spirit of man that goeth upwards, and the
spirit of the beast that goeth downward to the earth?_ And in both
these, touching both Man and Beast, the word _Ruah_ is used as common to
them both; and sometimes it is taken specially for the rational immortal
Soul, as, _And the spirit shall return unto God who gave it_. Also they
have the word _Niblah_, and _Basar_, that is, _corpus_, _caro_, or
_cadaver_, and by these three they set forth, or distinguish these three
parts. And the Grecians have likewise their three several names for
these parts, as ψυχὴ, _anima_, _vita_, which is taken promiscuously
sometimes for the rational and immortal Soul, as in this place; _And
fear not them which kill the body, but are not able to kill the soul:
but rather fear him which is able to destroy both soul and body in
hell_. And it is taken for the life in that of the _Acts_: _And Paul
said, Trouble not your selves, his life is in him_. Also they have the
word Πνεῦμα, _Spiritus, ventus_, _spiritus vitæ_, being variously taken,
yet sometimes for the rational and immortal Soul, as _Father into thy
hands I commend my spirit_. So they have the word Σῶμα, _Corpus_, the
body or gross and fleshly part. And to these accord the three Latine
terms for these three distinct parts; _Anima_, _Spiritus_ and _Corpus_.

[Sidenote: _Mens ad Herm._ _p._ 21.]

[Sidenote: _Pimand._ _c._ 12. _p. mihi_ 451.]

[Sidenote: _Comment. in Conviv. Platon._ _p._ 400.]

[Sidenote: _Vid. De Anim. Brutor._ _c._ 7. _p._ 73.]

2. This opinion of these three parts in Man, to wit Body, Soul and
Spirit, is neither new, nor wants Authors of sufficient credit and
learning to be its Patrons. For _Hermes Trismegistus_ an Author almost
of the greatest Antiquity saith thus: καὶ ὁ μὲν Θεὸς ἐν τῷ νῷ, ὁ δὲ νοῦς
ἐν τῇ ψυχῇ, ἡ δὲ ψυχὴ ἐν τῇ ὕλη. That is, _God is in the mind, the mind
in the soul, and the soul in matter_. But _Marsilius Ficinus_ gives it
thus: _Beatus Deus, Dæmon bonus, animam esse in corpore, mentem in
anima, in mente verbum pronunciavit_. And further addeth: _Deus verò
circa omnia, simul atq; per omnia, mens circa animam, anima circa aërem,
aër circa materiam_. And some give it more fully thus. _God is in the
mind, the mind in the Soul, the Soul in the Spirit, the Spirit in the
blood, and the blood in the Body._ But besides this ancient testimony,
it is apparent that the whole School of the Platonists, both the elder
and later were of this opinion, and also the most of the Cabalists: For
_Ficinus_ from the Doctrine of _Plato_ tells us this: _Humanæ
cogitationis domicilium anima ipsa est. Animæ domicilium spiritus.
Domicilium spiritus hujus est corpus._ But omitting multitudes of others
that are strong Champions for this Tenent, we think for authorities to
acquiesce in that of our most learned Physician and Anatomist Dr.
_Willis_, and in those that he hath quoted, which we shall give in the
English: First he saith: “Lest I be tedious in rehearsing many, it
pleaseth me here only to cite two Authors (but either of which is a
Troop) for the confutation of the contrary opinion. The one (he saith)
is the most famous Philosopher _Petrus Gassendus_, who _Physic. Sect._
3. _lib._ 9. _c._ 11. doth divide, _toto Cœlo_, (as is said) the mind of
man, from the other sensitive power, as much as is possible to be done,
by many and most signal notes of discrimination, yea disjoining of them
(as it is said in the Schools) by specific differences: Because when he
had shewed this to be corporeal, extended, nascible and corruptible, he
saith the other is an incorporeal substance, and therefore immortal,
which is immediately created, and infused into the body by God; to which
opinion he sheweth _Pythagoras_, _Plato_, _Aristotle_, and for the most
part all the ancient Philosophers, except _Epicurus_, did much agree;
excepting notwithstanding that they did hold, as not knowing the origin
of the Soul, which they judged to be immortal, that it being cropt off
from the soul of the world, did slide into the body, and that it was
poured again into the Soul of the world either immediately, or at the
last mediately, after its transmigration into other bodies.”

[Sidenote: _Ibid._ _p._ 74.]

The other suffrage (he saith) upon this matter, is of the most learned
Divine Dr. _Hamond_, our Countryman, who opening the Text _Epist.
Thessalo._ 1. _c._ 5. _v._ 23. to wit, _your whole spirit and soul and
body &c._ “He saith that Man is divided into three parts. 1. To wit,
into the body, by which is denoted the flesh and the members. 2. Into
the vital soul, which in like manner being animal and sensitive is
common to man with the bruits. 3. Into the spirit, by which the rational
soul, that was first created of God, is signified, which also being
immortal doth return unto God. _Annot. in Nov. Testam._ _lib. p._ 711.”
This his exposition he confirmeth by Testimonies brought from Ethnick
Authors, and also from the ancient Fathers. From all which the learned
Dr. doth make this conclusion: “And from the things above (he saith) it
is most evidently manifest, that man being as it were an Amphibious
animal, or of a middle nature and order betwixt the Angels and bruits,
with these he doth communicate by a corporeal soul, framed of the vital
blood and the stock of animal spirit, joyned likewise in one; and with
the other he communicates by an intelligent soul immaterial and
immortal.” And thus much for arguments brought from humane authority,
which are prevalent, if they be brought affirmatively (as these are)
from learned men or Artificers, and so we shall proceed to further kind
of proofs.

[Sidenote: 1 Thes. 5. 23.]

[Sidenote: Ephes. 4. 17.]

3. But an argument arising from Divine Authority is of the most force of
all, and therefore let us a little survey the Text it self, which in our
English Translation is thus: _And the very God of peace sanctifie you
wholly: And I pray God your whole Spirit, and Soul, and Body be
preserved blameless, unto the coming of our Lord Jesus Christ_. The
Apostle having given the believing _Thessalonians_ all the spiritual
counsel that could be necessary, to bring them to the perfection of
sanctification, doth pray for them, that the God of peace would
sanctifie them wholly, or as the word ὁλοτελοῖς signifieth (as _Arias
Montanus_ hath rendered it) _omninòperfectos_, altogether perfect, And
that the whole, ὁλόκληρον, that is the whole part, portion or lot (for
so the word properly signifieth) which he nameth by _Spirit, Soul and
Body, to be preserved blameless, unto the coming of our Lord Jesus
Christ_. And therefore to this doth learned _Beza_ add this note: “_Tum
demùm igitur (ait) homo integer sanctificatus fuerit, quum nihil
cogitabit spiritus, nihil appetet anima, nihil exequetur corpus, quod
cum Dei voluntate non consentiat_.” And before he had said: “Therefore
_Paul_ by the appellation of spirit doth signifie the mind, in which the
principal stain lieth: and by the Soul the rest of the inferior
faculties, and by the body the domicile of the Soul.” And in another
place he saith: “The mind is become vain, the cogitation obscured, the
appetite hardened.” And to the same purpose doth learned _Rollock_ upon
the place say thus much: “Sanctification, or transformation is not of
any one part, but of all the parts, and of the whole man. For there is
no part or particle in man, which was not deformed in that first fall,
and made as it were monstrous. Therefore μεταμόρφωσις, or transformation
ought to be of the whole man and of every singular part of him. And
further he saith: For the whole man the Apostle hath here the
enumeration of his principal parts. And they are three in number,
Spirit, Soul and Body. By the spirit (he saith) I understand the mind,
which the Apostle _Eph._ 4. 24. calleth _the spirit of the mind_, and
this is no other thing than the faculty of the rational mind, which is
discerned in invention, and in judging of things found out. By the name
of soul (he saith) I understand all those inferior faculties of the
mind, as are the animal which are also called natural. The body doth
follow these parts, to wit that gross part which is the instrument by
which the spirit and soul do exert their functions and operations.” By
all which it is most clear, that though they call them faculties, yet
they are distinct essential parts of the whole man, which is most
manifest, in that the body, though one of these three, cannot be a
faculty, but a meer instrument, and yet is one of the essential parts,
that doth integrate the whole man. But whosoever shall seriously
consider, how little satisfaction the definition of a faculty given by
either Philosophers or Physicians, will bring to a clear understanding,
may easily perceive, that distinct parts are commonly taken to be
faculties.

[Sidenote: _Ut supra_ _c._ 7. _p._ 74.]

4. The first argument that this learned Physician urgeth, to prove that
there are two Souls in man, the one sensitive and corporeal, the other
rational, immortal and incorporeal, is in this order. “But (he saith)
whereas it is said that the rational soul doth by it self exercise every
of the animal faculties, it is most of all improbable, because the
actions and passions of all the animal senses and motions are corporeal,
divided and extended to various parts, to perform which immediately the
incorporeal and indivisible soul (if so be it be finite) seemeth unfit
or unable. Further (he saith) what belongeth unto that vulgar opinion,
that the sensitive soul is subordinate to the rational, and as it were
swallowed up of it, that that which is the soul in brutes, in man
becomes a meer power; these are the trifles of the Schools. For how
should the sensitive soul of man, which before hath been in act a
subsistent, material and extended substance, losing its essence, at the
advent of the rational soul, degenerate into a meer qualitie? But if it
be asserted that the rational soul, by its advent also doth introduce
life and sensation, then man doth not generate an animated man, but only
a formless body, or a rude heap of flesh.”

5. Another argument he useth to prove these two souls in man is this:
“Therefore (he saith) it being supposed that the rational soul doth come
to the body before animated of the other corporeal soul, we may inquire,
by what band or tye, seeing it is a pure spirit, can it be united to
this, seeing it hath not parts, by which it might be tied, or adhere to
the whole or any of the parts? And therefore he thinketh that concerning
this point it is to be said with most learned _Gassendus_: That the
corporeal soul is the immediate subject of the rational soul, of which
seeing it is the act, perfection, complement and form, also by it the
rational soul is made or becometh the form and act of the humane body.
But seeing that it doth scarce seem like or necessary, that the whole
corporeal soul should be possessed of the whole rational soul; Therefore
it is lawful to determine that this rational soul, being purely
spiritual, should reside as in its Throne, in the principal part or
faculty of it, to wit in the imagination, framed of a small portion of
the animal spirits, being most subtile, and seated in the very middle or
center of the brain.”

6. Another chief argument that he useth to prove these two souls in man,
is the strife and disagreements that are within man: “Because (he saith)
the intellect and imagination are not wont to agree in so many things,
but that also the sensitive appetite doth dissent in more things: From
whose litigations moreover it shall be lawful to argue, that the moodes
of the aforesaid souls, both in respect of subsisting and operating, are
distinct. For as there is in man a double cognitive power, to wit the
intellect and imagination, so there is a double appetite, the Will
proceeding from the Intellect, which is the Page or servant of the
rational soul, and the sensitive Appetite, which cohering to the
imagination, is said to be the hands, or procuratrix of the corporeal
soul.”

[Sidenote: Ephes. 4. 18.]

7. To these we shall add, that when the understanding is truly
enlightened with the spirit of God, and led by the true light of the
Gospel, in the ways of Christ, then is man said to be spiritual, because
the carnal mind and the sensitive appetite are subdued and brought under
to the obedience of Christ by his grace. So also when the understanding
is darkned, as saith the Apostle; _Having the understanding darkened,
being alienated from the life of God thorow the ignorance that is in
them, because of the blindness of their hearts_. Then man becomes wholly
led with the carnal and sensual appetite, and is therefore called
ψυχικὸς ἄνθρωπος, the natural, animal or soully man: And in both these
conditions the organical body is led and acted according to the ruling
power, either of the Spirit of God, and so it is yielded up a living
sacrifice to God, or of the spirit of darkness, corruption, and the
sensitive appetite, and so is an instrument of all unrighteousness. By
all which it is most manifest that there are in man these three parts,
of Body, Soul, and Spirit, which was the thing undertaken to be proved.

8. Lastly as to this point, it is a certain truth that two extreams
cannot be joined or coupled together, but by some middle thing that
participated or cometh near to the nature of both. So the Soul which (by
the unanimous consent of all men) is a spiritual and pure, immaterial
and incorporeal substance cannot be united to the body, which is a most
gross, thick and corporeal substance, without the intervention of some
middle nature, fit to conjoin and unite those extreams together, which
is this sensitive and corporeal Soul or Astral Spirit, which in respect
of the one extream incorporeal, yet of the most pure sort of bodies that
are in nature, and that which approacheth most near to a spiritual and
immaterial substance, and therefore most fit to be the immediate
receptacle of the incorporeal Soul: And also it being truly body doth
easily join with the gross body, as indeed being congenerate with it,
and so becomes _vinculum & nexus_ of the immaterial Soul and the more
gross body, that without it could not be united.

Now having (as we conceive) sufficiently proved that there are in man
these three distinct parts of Body, Soul, and Spirit, in the next place
we are to shew that these three may, and do separately exist, and that
we shall endeavour by these reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Eccl. 12. 7.]

[Sidenote: 2 Cor. 5. 1.]

1. It is manifest by Divine Authority that _the spirit_, that is the
rational, immortal and incorporeal _soul_, _doth return to God that gave
it_. That is not to be annihilated or to vanish into nothing, but to
abide and remain forever or eviternally. For the Apostle saith: _For we
know, that if our earthly tabernacle or house were dissolved, we have a
building of God, an house not made with hands, eternal in the heavens_.
By which it is manifest that the immaterial Soul doth exist eternally
_ex parte post_, as the Schools say, and also the gross body being
separated from the immortal Soul, doth by it self exist until it be
consumed in the grave, or by corruption be changed into earth, or some
other things, or that the Atomes be dispersed, and joined unto, or
figurated into some other bodies. So it is most highly rational that
this sensitive Soul, or Astral Spirit, which is corporeal, should also
exist by it self for some time, until it be dissipated and wasted, in
which time it may (and doubtlesly doth) make these apparitions, motions
and bleedings of the murthered bodies.

[Sidenote: _Reas. 2._]

2. Upon the supposition that the rational Soul be not _ex traduce_, but
be infused after the bodily organs be fitted and prepared, which is the
firm Tenent of all Divines Ancient, middle and Modern, and must upon the
granting of it to be simply, and absolutely immaterial and incorporeal
(which is indisputable) of necessity be infused, because no immaterial
substance can be produced or generated by the motion of any agent, that
is meerly material, or forth of any material substance whatsoever. And
therefore I say that the Soul being infused, it must of necessity follow
the organized body, that could not exist (except as a lump of flesh)
without the corporeal sensitive soul; which must of necessity
demonstrate, that as they did separately exist before the union of the
Soul and Body, so they also do exist distinctly after their separation
by death, and so the Astral Spirit may effect the things we have
asserted.

[Sidenote: _Reas. 3._]

[Sidenote: _Histor. rarior. Obs._ 62. _p._ 325, 326.]

3. And if the experiment be certainly true that is averred by
_Borellus_, _Kircher_, _Gaffarel_, and others (who might be ashamed to
affirm it as their own trial, or as ocular witnesses, if not true) that
the figures and colours of a plant may be perfectly represented, and
seen in glasses, being by a little heat raised forth of the ashes. Then
(if this be true) it is not only possible, but rational, that animals as
well as plants, have their Ideas or Figures existing after the gross
body or parts be destroyed, and so these apparitions are but only those
Astral shapes and figures. But also there are shapes and apparitions of
Men, that must of necessity prove that these corporeal Souls or Astral
Spirits do exist apart, and attend upon or are near the blood, or
bodies; of which _Borellus_ Physician to the King of _France_, gives us
these two relations.

[Sidenote: _Hist. 1._]

1. _N. de Richier_ a Soap-maker (he saith) and _Bernardus Germanus_ from
the relation of the Lord of _Gerzan_, and others, distilling mans blood
at _Paris_, which they thought to be the true matter of the
Philosophers-stone; they saw in the cucurbit or glass body, the
Phantasm, or shape of a Man, from whom bloody rayes did seem to proceed,
and the glass being broken they found the figure as though of a skull,
in the remaining fæces.

[Sidenote: _Hist. 2._]

2. There were three curious persons also at _Paris_, that taking the
Church earth-mould from S. _Innocents_ Church, supposing it to be the
matter of the stone, did distill it and work upon it, and in the glasses
they did perceive certain Phantasms or Shapes of Men, of which they were
no little afraid.

[Sidenote: _Hist. 3._]

[Sidenote: _De Myst. Sang. Anatom._ _c._ 6. _p._ 233.]

3. Our Countryman Dr. _Flud_ a person of much learning and great
sincerity, doth tell us this well attested story: “That a certain
Chymical Operator, by name _La Pierre_, near that place in _Paris_
called _Le Temple_, received blood from the hands of a certain Bishop to
operate upon. Which he setting to work upon the _Saturday_, did continue
it for a week with divers degrees of fire, and that about midnight the
_Friday_ following, this Artificer lying in a Chamber next to his
Laboratory, betwixt sleeping and waking, heard an horrible noise, like
unto the lowing of Kine, or the roaring of a Lion; and continuing quiet,
after the ceasing of the sound in the Laboratory, the Moon being at the
full by shining enlightening the Chamber, suddenly betwixt himself and
the Window he saw a thick little cloud, condensed into an oval form,
which after by little and little did seem compleatly to put on the shape
of a Man, and making another and a sharp clamour, did suddenly vanish.
And that not only some Noble Persons in the next Chambers, but also the
Host with his Wife, lying in a lower room of the house, and also the
neighbors dwelling in the opposite side of the street, did distinctly
hear as well the bellowing as the voice, and some of them were awaked
with the vehemency thereof. But the Artificer said that in this he found
solace, because the Bishop of whom he had it, did admonish him, that if
any of them from whom the blood was extracted, should die in the time of
its putrefaction, his Spirit was wont often to appear to the sight of
the Artificer, with perturbation. Also forthwith upon _Saturday_
following he took the retort from the Furnace and broke it with the
light stroak of a little key, and there in the remaining blood found the
perfect representation of an humane head, agreeable in face, eyes,
nostrils, mouth and hairs, that were somewhat thin and of a golden
colour. And of this last there were many ocular witnesses, as the Noble
person Lord of _Bourdalone_, the Chief Secretary to the Duke of _Guise_,
and that he had this relation from the Lord of _Menanton_ living in that
house at the same time, from a certain Doctor of Physick, from the owner
of the house, and many others.”

So that it is most evident that there are not only three essential, and
distinct parts in Man, as the gross body, consisting of Earth and Water,
which at death returns to the earth again, the sensitive and corporeal
Soul, or Astral Spirit, consisting of Fire and Air, that at death
wandereth in the air, or near the body, and the immortal and incorporeal
Soul that immediately returns to God that gave it: But also that after
death they all three exist separately; the Soul in immortality, and the
body in the earth, though soon consuming; and the Astral spirit that
wanders in the air, and without doubt doth make these strange
apparitions, motions, and bleedings; and so we conclude this tedious
discourse with the Chapter.




                              CHAP. XVII.

  _Of the force and efficacy of Words or Charms, whether they effect any
    thing at all or not, and if they do, whether it be by Natural or
    Diabolical virtue and force._


There is nothing almost so common not only in the Poets (who have been
the chief disseminators of many such things) but in most of other
Authors, as the mention of the force of Charms and Incantations: And yet
if we narrowly search into the bottom of the matter, there is nothing
more difficult than to find out any truth of the effects of them, in
matters of fact; and therefore that we may more clearly manifest what we
have proposed in this Chapter, we shall first premise these few things.

1. Those that take the effects of them to be great, as many Divines,
Philosophers, and Physicians do, suppose no efficacy in them solely,
holding that _quantitates rerum nullius sunt efficaciæ_, but that they
are only signs from the Devil to delude the minds of those that use
them, and in the mean time that the Devil doth produce the effects. But
it had been well, if those that are of this opinion, had shewed us the
ways and means how the Devil doth operate such things, seeing he can do
nothing in corporeal matter but by natural means: So that either we must
confess that there is no force at all in Charms, or that the effects
produced are by natural means.

[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 583.]

2. Neither can we assent fully to those that hold, that the force of
imagination can work strange things upon other bodies, distinct and
separate from the body imaginant, upon which it is not denied to have
power to operate very wonderful things; and that for the reason given by
the most learned Lord _Verulam_, which is this: _Experimenta quæ vim
imaginationis in corpora aliena solidè probent, pauca aut nulla prorsus
sunt; cum fascini exempla huc non faciant, quod Dæmonum interventu
fortasse non careant_.

[Sidenote: _Ibid._ _p._ 554.]

[Sidenote: _Medicina Magnetica_, _p._ 14, 17, 19.]

3. I said _not assent fully_, because there are some reasons that
incline me to believe the possibility of it, though there be hardly
found any experiments that solidly prove it. For as the said Lord
Verulam saith again: _Movendi sunt homines, ne fidem detrahant
operationibus ex transmissione spirituum, & vi imaginationis, quia
eventus quandoq; fallit_. And there are so many learned Authors (though
Dr. _Casaubon_ according to his scurrilous manner stiles them
Enthusiastical _Arabs_) of all sorts, that do stifly maintain the power
of the imagination upon extraneous bodies, with such strength of
argument, that I much stagger concerning the point, and therefore dare
not say my assent is fully to either. For learned Dr. _Willis_ having
(as we conceive) unanswerably proved that there is a twofold Soul in
Man, and that the one which is the sensitive, is corporeal, though much
approaching to the nature of spirit, how far the force of imagination,
which is its instrument, may reach, or what it may work at distance, is
not easy to determine. And if the Soul, as _Helmont_ laboureth to prove,
by the Prerogative of its creation can when suscitated by strong desire
and exalted phantasie operate _per nutum_, then it must needs follow,
that it may work upon other bodies than its own, and so using Words,
Charms, Characters and Images may bring to pass strange things. But if
these three conclusions be certain and true, written by the pen of a
most learned, though less vulgarly known Author, to wit: “1. The Soul is
not only in its proper visible body, but also without it; neither is it
circumscribed in an organical body. 2. The Soul worketh without, or
beyond its proper body commonly so called. 3. From every body flow
corporeal beams, by which the Soul worketh by its presence, and giveth
them energie and power of working: And these beams are not only
corporeal, but of divers parts also:” If these (I say) be certain, then
doth the imagination work at distance by means of those beams, and
consequently Words and Charms, and such like may be the means and
instruments, by which the imagination (being the principal power of the
sensitive Soul) may operate strange things at distance, and so that not
be vain which learned _Agrippa_ tells us.

            _Nos habitat, non Tartara, sed nec sydera Cœli:
              Spiritus in nobis qui viget, illa facit._

And we have before sufficiently proved, that the species of bodies are
corporeal, and it is plain, that these operate upon our eyes at a vast
distance, and do intersect one another in the air without confusion. And
we must in all reason acknowledge that the sensitive Soul, must needs be
of as much purity, and energie as those that we call the sensible, or
visible species of things, and then it must necessarily follow, that it
by the means of the imagination may operate at a great distance, and so
words and charms may from thence have power and operation. For learned
_Agrippa_ that great Philosopher, and master of lawful and natural
Magick and not of that which is accounted diabolical (as the wretched
pen of _Paulus Jovius_ hath painted him) holds this: _Quod unicuiq;
homini impressus est Character Divinus, cujus vigore potest pertingere
ad operandum mirabilia_. Which if so, then many words, charms and the
like, have a natural efficacy to work wonderful things, and that at a
great distance also.

[Sidenote: _Vt supra_ _p._ 555, 556.]

4. I cannot likewise but take notice of another caution, very pertinent
to our present purpose, given us also by the said Lord _Verulam_, and in
English is this: “Again men are to be holden back from the peril of
credulity, lest here they too much rashly incline with an easy faith,
because they often see the event to answer to the operations. For the
cause of the success is to be referred often to the forces of the
affections and imaginations in the body that is the agent, which by a
certain secondary reason may act in a diverse body. As for example: If
any one carry about the figure of a Planet or a Ring or a part of some
beast, being certainly perswaded, that it will prove helpful unto him in
promoting his love, or that he may be preserved from danger or wound in
battel, or in strife that he may overcome &c. it may render his wit more
stirring, or may add spurs to his industry, or may cherish confidence
and hold up constancie, from which perchancie he might have slided. Now
who is ignorant what industry and a mind tenacious of its purpose, may
design and bring to pass in civil affairs? Therefore (he concludeth) he
should err and deceive and be deceived, who should ascribe these things
to the force of imagination upon the body of another, which his own
imagination worketh in his own body.” And therefore this may caution all
that would judge aright of the force and effects of words and charms
that they may perhaps neither flow from the nature or efficacy of the
words, nor from the force of the imagination of him or her that
pronounceth, writeth, giveth or applieth the charm, but from the
imagination and belief of the person to whom they are applied, and for
whom they are intended. For it is manifest by common experience (and we
our selves have known it to be certain) that these charms either
pronounced, or written and hung about the patients neck, have produced
the greatest effects, upon such as are of the weakest judgment and
reason, as Women, Children, and ignorant and superstitious persons, who
have great confidence in such vain and inefficacious trifles; and that
they seldom or never produce any effects at all, upon such as are
obstinate Infidels in the belief of their operations, and I fear we
shall not (or very hardly) find any instance to make this good, that
they effectively work upon such as are utterly diffident of their force
or power.

[Sidenote: _Cent. Problem._ _Decad._ 2. _p._ 38.]

[Sidenote: _De Fascino_ _lib._ 1. _c._ 5. _p._ 22.]

5. It hath sometimes been a question, Whether a rational Physician in
the curing of melancholy persons, or others in some odd diseases, ought
to grant the use of Characters or Charms, and such ridiculous
administrations? Which is decided in the affirmative, that it is lawful
and necessary to use them, by that able and learned Physician _Gregorius
Horstius_, by eight strong and convincing arguments. And we our selves
having practised the art of medicine in all its parts in the North of
_England_, where Ignorance, Popery, and superstition doth much abound,
and where for the most part the common people, if they chance to have
any sort of the Epilepsie, Palsie, Convulsions or the like, do presently
perswade themselves that they are bewitched, fore-spoken, blasted,
fairy-taken, or haunted with some evil spirit, and the like; and if you
should by plain reasons shew them, that they are deceived, and that
there is no such matter, but that it is a natural disease, say what you
can they shall not believe you, but account you a Physician of small or
no value, and whatsoever you do to them, it shall hardly do them any
good at all, because of the fixedness of their depraved and prepossessed
imagination. But if you indulge their fancy, and seem to concur in
opinion with them, and hang any insignificant thing about their necks,
assuring them that it is a most efficacious and powerful charm, you may
then easily settle their imaginations, and then give them that which is
proper to eradicate the cause of their disease, and so you may cure
them, as we have done great numbers. Here it is most manifest that the
charm or appension hath no efficacy at all, and yet accidentally, it
conduces to settle their fancies and confidences, which conduceth much
to their cures. And from hence it comes to pass that by reason of the
fixed belief of the party to whom the charm is applied, there are many
helped, when the causality and efficiency is solely in the person
imaginant and confident of receiving help by the means of the charm, and
no efficacy at all in the charm it self, nor no diabolical concurrence,
besides what obliquity may be in the minds of the actors, nor no agency
in the imagination of the charmer, to produce the effect: yet because
often people are cured thereby, the common people (and sometimes the
learned also) do attribute the whole effect unto the charm, when indeed
it effecteth nothing at all. And to this purpose _Varius_ doth quote a
passage from Galen, which is this: _Sunt quidam natura læti, qui quando
ægrotant, si eos sanos futuros medicus confirmet, convalescunt; quorum
spes sanitatis est causa: & medicus si animi desiderium incantatione,
aut alicujus rei ad collum appensione adjuverit, citius ad valetudinem
perducet_.

But we now come to examine if we can find any convincing examples, from
Authors of credit, that in words, characters and charms there is any
force or efficacy; and this we shall endeavour from the best and most
punctual Authors, that have come within the compass of our knowledge, or
reading, and that in this order, to which we shall add some
observations.

[Sidenote: _De abdit. rer. caus._ _l._ 1. _c._ 11. _p._ 65.]

[Sidenote: _Hist. 1._]

1. I think there are few that have been, or are Students or
Practitioners in the Art of Medicine, that have not either heard, or
read the writing of that most able and learned person _Johannes
Fernelius_ who was Physician to the most Christian King of _France_
_Henry_ the second, who in that most profound piece that he writ, _De
abditis rerum causis_, gives us as an ocular witness this relation. “I
have (he saith) seen a certain Man, who by the virtue or force of words
did brings various Specters, or Apparitions into a looking-glass, which
did there so clearly express forthwith either in writing or in true
images, whatsoever he commanded, that all things were readily and easily
known to those that were by.”

[Sidenote: _Observ. 1._]

1. From hence we may observe, that _Fernelius_ seeing this (as he saith)
with his eyes, cannot (being so great a Scholar, and a circumspect
person) be imagined to have been deceived, or imposed upon; though as
much as he relates might have been brought to pass by the artificial
placing of the glass, and having several images and things written moved
by a confederate placed in some secret corner, where the images might
fitly be reflected from the glass to the sight of the by-standers, or by
some other means performed by the optical science and confederacy. And
it is no sure ground to introduce a Demon to act the business, when
artificial means may rationally solve the matter, neither was it
impossible but he might mistake in the conjecture of the cause of those
Phenomena.

[Sidenote: _Observ. 2._]

2. And though he seems by his preceeding discourse, to believe it to
have been caused but by a league and compact betwixt the person that
shewed it, and some Cacodæmon: yet he bringeth no better proof for it,
than the rotten authority of _Porphyrius_ and _Proclus_, and no
convincing argument that Demons can perform any such strange matters.
And however if they were the meer apparitions of evil spirits, it is
much to be wondered that _Fernelius_ would be present at any such sinful
and dangerous sights, or have such familiar conversation with any of
that damned crew, seeing he there saith: _Quæ omnes prorsus vanæ &
captiosæ sunt artes_.

[Sidenote: _Observ. 3._]

3. If these Apparitions were caused by Cacodæmons, then there was no
efficacy in the words at all, they were nothing but the sign of the
league betwixt the evil spirit, and the person that represented them;
and then he need not have said, that they were derived into the glass
_vi verborum_, and so this will not prove that it was effected by force
of the words. But if all this that he relates, did proceed but from
lawful and natural causes, as _Paracelsus_ strongly holds (the glass
being but made as that which he saw in _Spain_, of the _Electrum_ that
he mentions) then the words might be efficacious, and so it is a
punctual instance to prove that words are operative, which is the thing
_de facto_, that we here seek after.

[Sidenote: _Hist. 2._]

[Sidenote: _De Medic. Histor. mirab._ _lib._ 2 _c._ 1. _p._ 26.]

[Sidenote: Of Credul. and Incred. _p._ 85.]

2. The next History to this purpose we shall take from _Antonius
Benevenius_, as we find him quoted by that learned person _Marcellus
Donatus_, and likewise Dr. _Casaubon_ (for I have not the book by me)
who renders it thus. “A Souldier had an arrow shot through the left part
of his breast, so that the iron of it stuck to the very bone of the
right shoulder. Great endeavours were used to get it out, but to no
purpose. _Benevenius_ doth shew, that it was not feasible without
present death. The Man seeing himself forsaken by Physicians and
Chirurgeons, sends for a noted _Ariolus_ or Conjurer: who setting his
two fingers upon the wound, with some Charms he used, commanded the iron
to come out, which presently without any pain of the patient, came
forth, and the Man was presently healed: And this the Doctor, who I
presume had the book, saith, that _Benevenius_ saith _vidimus_ we have
seen it, which _Marcellus Donatus_ saith, the Author ascribed to the
virtue of the words, and others to the force of imagination.”

[Sidenote: _Observ. 1._]

1. Here we may observe, that this may either be brought to pass by the
efficacy of the words or charms that he muttered, and then we must needs
confess that charms are of great and stupendious force: or that it might
be effected by the imagination of the Charmer, and then we must suppose
(which the most do deny) that the imagination of the person imaginant,
hath power to operate upon extraneous bodies, if it had power to cause
the iron to come without harm forth of the wounded Souldiers body, or it
may be caused (and that in most probability) by the imagination of the
party wounded being excited and roused up by the uttering of the charm,
in which the patient (in all likelihood) had no small confidence. And so
however the charm was an accidental cause, or (as they use to say)
_causa sine qua non_, of the bringing forth of the iron.

[Sidenote: _Hist. 3._]

[Sidenote: _Lection. in Fen. 2. Avicen._]

3. Another History we must borrow from the aforesaid two Authors
_Donatus_ and Dr. _Casaubon_, which they have transcribed forth of
_Johannes Baptista Montanus_, because I have not the Author by me, and
is this: “My self with mine eyes, you may (he saith) believe me, have
seen it: A certain man who when he had made a circle and drawn some
characters about it, and uttered some words, he did call together above
a hundred Serpents. And further saith, that though he did murmur certain
words, yet he holdeth, that the bringing of the Serpents together was
not performed by the force of the words, but by the power of a strong
imagination, and that some by the strength of imagination, not of words,
are said to draw forth darts, and to cure wounds.”

[Sidenote: _Observ. 1._]

1. And here we may take notice that this is a punctual and positive
History, plainly declaring the matter of fact, in calling together above
an hundred Serpents, and this must be done either by the force of the
words, or by the strength of the persons imagination, or both, unless we
must admit the Devil to perform it, which may vainly be supposed, but
cannot be proved, by what natural means he should bring it to pass. But
however the relation is very credible, _Montanus_ being a famous
Physician and Professor at _Padua_, and affirms it as seen with his own
eyes.

[Sidenote: _Hist. 4._]

[Sidenote: _Wier. de mag. Infant._ _p._ 92.]

4. To these we may add one of sufficient credit from the learned
_Masius_, as it is cited by _Wierus_, and Dr. _Casaubon_ (which may be
we have related before, but not to this purpose) and is this: “I also
(he saith) have seen them who with words (or charms) could stop wild
beasts, and force them to await the stroak of the dart: who also could
force that Domestick beastly creature, which we call a Rat, as soon as
seen, amazed and astonished to stand still, as it were immoveable, until
not by any deceit or ambushes, but only stretching their hands, they had
taken them and strangled them.” This is from his own sight, and he a Man
of undoubted veracity.

[Sidenote: _Hist. 5._]

5. Another take from the credit of Dr. _Casaubon_ who fathers it upon
_Remigius_, but confesseth that at the time of his writing the story he
could not find it in _Remigius_ his Book, and is this. “I have seen a
Man (saith he) who from all the neighbourhood (or confines) would draw
Serpents into the fire, which was inclosed within a magical circle; and
when one of them, bigger than the rest, would not be brought in, upon
repetition of the charms before used, he was forced, and so into the
fire he did yield himself with the rest, and with it was compassed.”

[Sidenote: _Hist. 6._]

[Sidenote: Antidot. against Atheism. _c._ 2. _p._ 166.]

6. To these we shall adjoin another story written from Wierus by Dr.
_Moore_ thus: “And (he saith) _Wierus_ tells us this story of a Charmer
at _Saltzburg_, that when in the sight of the people he had charmed all
the Serpents into a ditch and killed them, at last there came one huge
one far bigger than the rest, that leapt upon him and winded about his
waste like a girdle, and pulled him into the ditch, and so killed the
Charmer himself in the conclusion.” And this great Serpent the Doctor
taketh (in his Appendix) to be a Devil, or a Serpent actuated and guided
by him, but upon what grounds of reason I can no way understand.

[Sidenote: _Archidox. Magic._ _l._ 1. _p._ 695.]

These are the most material passages that in our reading we can find in
credible and learned Authors, to prove thereby the effects of charms _de
facto_, and we confess they are all short, and not sufficiently
evidential, as such a case may justly require; and therefore we shall
here add some testimonies of good Authors that do strongly affirm and
aver the same. As not to stand upon the authorities of the Cabalists,
Platonists or Arabians, we find the truth of the charming of Serpents
avouched by _Paracelsus_ (whose credit in this point, may be equivalent
to any others) who saith thus: “But (he saith) answer me from whence is
this, that a Serpent in _Helvetia_, _Algovia_, or _Suevia_, doth
understand the _Greek Idiom_, _Osy, Osya, Osy, &c._ When notwithstanding
the Greek tongue is not so common in this age, with the Helvetians,
Algovians, or Suevians, that the venenous worms should be able to learn
it? Tell me (he saith) how, where and from what causes, Serpents do
understand these words, or in what Academies have they learned them,
that they should forthwith at the first hearing of those words, stop
their ears, with their tail turned back, lest they should be compelled
to hear the words again reiterated? For assoon as they hear them, they
contrary to their nature and cunning do forthwith lie immoveable, and do
pursue or hurt no man with their venemous biting, when notwithstanding
otherwise they on the sudden fly from the noise of a mans going as soon
as they hear it, and turn into their holes.” From whence it is manifest
that _Paracelsus_ knew of his own experience that the charm (which it
seems he knew) would make Serpents lie immoveable, and so that there was
power and efficacy in words naturally without superstition to work and
operate.

[Sidenote: P. 88.]

Also the learned person _Tobias Tandlerus_ Doctor of Physick and publick
Professor at _Witteberge_, in his smart and pithy Oration _de fascino &
incantatione_, tells us this: “That _Tuccia_ a Woman belonging to the
Temple of _Vesta_ being accused of Incest, did by the help of prayer
carry water in a sieve, as _Pliny_ witnesseth: _lib._ 28. _c._ 2.
_natur. Histor._ Who there with many examples, doth extol the efficacy
of words. And further saith: They are found that stay wild beasts with
words, that they escape not the throwing of the dart. And those that
render Rats being seen in any place, stupid with secret murmuring, that
they may be taken with the hand and strangled.”

[Sidenote: _Lib._ 2. _c._ 11. _p._ 220, 221.]

_Augerius Ferrerius_, whom _Thuanus_ calls _Medicus Doctissimus_, in his
treating of Homerical medication, after he hath quoted Galen’s
recantation from _Trallianus_, and divers arguments and examples to
prove the efficacy of words, charms and characters from him, from
_Aetius_ and others, he concludeth thus: _Quorum experientiam cum ob
oculos positam, & tot illustrium virorum authoritate confirmata videris,
quid facies? Nam iis quæ sensibus exposita sunt contravenire, sani
hominis non est: Doctorum vero experimenta infirmare, temerarium._

Lastly, for authorities sake we shall add the opinion of sagacious
_Helmont_, who writ a Book by him styled, _In verbis, herbis, &
lapidibus est magna virtus_; and of the efficacy of words saith only
thus much: _De magna virtute verborum quædam ingenuè dixi, quæ magis
admiror quam applico_. By which it is manifest that though _Helmont_ did
not make use of words or charms, yet knowing the efficacy of them he
could not but admire them.

These authorities joyned with the examples may suffice to convince any
rational man that at some times and places, and by some persons, the
using of charms have produced strange effects: and therefore taking the
matter of fact to be a truth, we should come to examine the cause of
these effects; but first it will be necessary to premise some cautions
and necessary considerations, which we shall pursue in this order.

[Sidenote: _Histor. Natur._ _lib._ 28. _c._ 2. _p._ 397.]

[Sidenote: _Consid. 1._]

1. We are to consider the intricacy and difficulty of this point, which
hath exercised the wits of the learned in all ages, and forced _Pliny_
to say: _Maximæ quæstionis, & semper incertæ est, valeantne aliquid
verba & incantamenta càrminum_. And again more particularly: _Varia
circa hæc opinio, ex ingenio cujusq; vel casu, mulceri alloquio foras:
quippe ubi etiam Serpentes extrahi cantu cogiq; in pœnas, verum falsumne
sit, vita non decreverit_. It seems by _Pliny_ that learned men of old
have been very much divided in their opinions about this matter,
insomuch that he dares not take upon him to decide it, but leaves it
free to every man to believe as they shall see cause. And therefore we
ought not to be condemned, if we do not absolutely decide it neither, it
is enough if we bring so much light to the matter that it may be better
understood, though not absolutely determined, _In magnis voluisse sat
est_.

[Sidenote: _Consid. 2._]

[Sidenote: _Vid._ Credul. and Incredul. _p._ 101.]

2. Again we are to note that some Authors of great credit and learning
do hold these things to be but meer _Aniles fabulæ_, of which opinion
(it seems) _Aristotle_, and _Galen_ were, though _Trallianus_ doth
affirm (though some say falsly) that he made a retractation of that
opinion, and this was the judgment of the learned Spaniard _Valesius_,
who in his book, _De sacra Philosophia_, hath taken great pains to
perswade men, though he deny not supernatural operations by Devils and
Spirits, that inchanting by magical words are impossible, and whatsoever
is alledged by any ancient or late writer to that purpose, he doth
reject as meerly fabulous. But upon as good grounds may any one reject
this his single opinion as fabulous, because there are a whole cloud of
witnesses against him, of as great credit and authority as himself, and
experience every day will make it manifest, that great effects do follow
from the appension of charms and characters, not determining here
whether they cause those effects causally as efficients, or but meerly
accidentally and occasionally, and therefore in this point Dr.
_Casaubon_ saith well: “As for _Valesius_ opinion (he saith) though a
learned Man, and for ought I know Pious and Wise, yet it is no wonder to
me, that any one man, though pious and learned, should fall into an
opinion very Paradoxical and contrary to most other mens belief,
especially in a thing of this nature, which most depends of experience.”

[Sidenote: _Consid. 3._]

[Sidenote: _Centur._ 3. _Curat._ 14.]

[Sidenote: _Hist. 1._]

[Sidenote: _Hist. 2._]

3. Notwithstanding all this, for the most part all charms, spells and
characters are inefficacious, fallacious, superstitious and groundless,
and hardly fit for an honest and wise man to use, except only to settle
the imaginations of patients, that they may more readily and hopefully
take those things that may effectually cure them. I say for the most
part, not alwayes, because I grant that they do sometimes either
efficiently or accidentally produce real effects. But that they are
sometimes fallacious is manifest in the Charmer of _Saltzburg_, who
though with his charms he could prevail against the little serpents, yet
that great one that came prevailed against him, and threw him into the
ditch and killed him. And how vain it is to put any confidence in these
idle trifles, and how fallacious and ineffectual and destructive they
are, may appear by two deplorable examples. _Amatus Lusitanus_, a
learned and experienced Physician; and a man of great repute and
veracity doth relate this: “That in the end of the Spring, the Summer
coming on, two young men did go from _Ancona_ to the City _Auximum_, and
by the way, the one of them turning aside to make water, found a Viper
in an hole at the bottom of a Tree, with a great deal of rejoicing, but
with an unhappy success. He did contend with his companion, that he
could take the Viper with his hand, without any hurt, and did brag that
with the murmuring of certain words, he could make all Serpents obey
him, lying still as stupid. The other did laugh him to scorn. At last
they come to a wager. But the Viper more audacious than was right,
remained always truculent and unaltered. At last when he stretched forth
his hand to take her, it being stirred up with a mad and venemous fury,
lifting up the neck did bite him in the finger, which beginning to pain
him, he quickly put his finger to his mouth perhaps to suck forth the
blood, but within a small while the unhappy young man died by his own
fault, neither did medical helps yield him any succour, but he might
have escaped, if he had not put the poyson of the Serpent to his mouth.”
And this wofull example may be a sufficient warning to all that they be
not too hasty to put confidence in these fallacious trifles. Another
story we shall give of our own knowledge, and is this. “I had dismembred
a pretty Young-mans leg by reason of a Gangrene, his name _Robert
Taylor_, a good Scholar, and had been a Clerk to a Justice of Peace, and
about three weeks after when the stump was near healed, I being gone
from home, his Mother lying in the same room with him, but having gotten
too much drink, he calling upon her to help him to the Close-stool, but
she not hearing, he scrambled up himself as well as he could, but hit
the end of the stump that was not quite closed, whereby the arteries
were opened, and a great Hemorrhage followed. And there being an honest
simple man that owed the house where he lay, having a vain confidence
that with a charm he said he had, he could undoubtedly stay the
bleeding, and therefore would not suffer them to call up my man to stay
the Flux until day; which continuing so long, the vain and fruitless
charm prevailing nothing, though my man when he came did stop it, yet
had he lost so much blood that he died the next day;” and this may serve
for a sufficient caution against vain confidence in charms.

[Sidenote: _Consid. 4._]

[Sidenote: _De Morbo Sacro_ _lib. Sect._ 3. _p._ 301.]

4. Further we are to consider, that there are many notorious impostures,
frauds and cheats committed upon the poor ignorant, credulous and silly
common people, while some make the people believe that their diseases
are inflicted by such and such Saints, and therefore they must use such
and such strange lustrations, suffumigations and other vain
superstitious Rites and Ceremonies. Others pretend to drive away evil
Spirits by exorcisms and conjurations, and others to cure all diseases
(in a manner) with words, charms, characters, amulets, and the like,
when the most of these pretenders are meer ignorant Knaves and
Impostors, that do nothing but cheat the too credulous people of their
money, and defame and dishonour the most noble Art of Medicine, of which
we have known divers sorts, some of which we have mentioned before in
this Treatise. To such as these that ancient Author (supposed by some to
be _Hippocrates_) _De morbo sacro_, doth give sufficient reproof, and of
whom he saith thus: _Ac mihi certè qui primi hunc morbum ad Deos
retulerunt. tales esse videntur, quales sunt magi, expiatores,
circulatores, ac arrogantes ostentatores, qui se valde pios esse
plurimumq; scire simulant_. A most large Catalogue of these kind of
pestiferous impostors, and many others, you have at full and to the life
painted forth by _Paracelsus_ in his Preface to his less Chirurgery,
where he hath sufficiently stigmatized them with all those wicked marks
and brands that justly belong unto them. The same also is fully
performed by learned _Langius_ in his Epistles, to whom I referr the
readers.

[Sidenote: _Consid. 5._]

5. We are to consider that though we should grant that words or charms
had in them no energie, nor efficiency at all, by any natural power, and
that the Devils power doth not concur to make them operative; yet (as we
have partly shewed before) they are of singular use and benefit to a
learned Physician, whereby he may settle the fancies of his patients, to
cause them more chearfully and confidently to commit them to his hands,
and to take what he shall order and prescribe them, and this manner of
their use is no way to be dispraised or condemned, and we leave it as
excepted forth of the dispute we have in hand.

There are chiefly three opinions, amongst those that grant the truth of
the matter of fact concerning the proper cause of these effects produced
by words. 1. Of which the first sort are those that hold there is no
efficiency at all in the words themselves, which are nothing but the
sign of the league and compact betwixt the Charmer and the Devil, and
that whatsoever is brought to pass is only effected by the Devils power,
and of this opinion are the greatest part of the learned. 2. Are those
that hold that the words or charms are but means to heighten the
imagination, and that it is the strength of the exalted imagination only
that produceth those things that seem to be effected by those words or
charms, and of this opinion was _Avicen_ and many of the Arabians,
_Ferrerius_, _Montanus_ and many others. 3. There are those that hold
that there is a natural efficiency in words and characters rightly
fitted and conjoined together in proper and agreeable constellations,
and of this opinion were _Johannes Ludovicus de la Cerda_, _Johannes
Branus_, _Camisius Lusitanus_, _Paracelsus_, _Galeottus Martius_,
_Henricus Cornelius Agrippa_, and many others; and of these we shall
speak in order.

[Sidenote: Reason 1. against this opinion.]

1. The first opinion doth take up a false supposition for its ground, to
wit that the Devil doth make a visible and corporeal league with the
Charmer, by virtue of which compact the effects are produced; and if
this compact be not explicite, yet it may be implicite, and so the Devil
operateth the effects, thereby to draw the Charmer into his league and
service: But we have before sufficiently proved the nullity of any such
Covenant, and shewed plainly that it is a false, impious and diabolical
Tenent, and that there is not, nor can be any other league betwixt the
Devil and wicked men, but what is spiritual, internal and mental, and
therefore that the Devil doth not bring those effects to pass, by
pretence of a league, that hath no being or existence.

[Sidenote: Reason 2. against this opinion.]

2. We have proved by the unanimous consent of all the whole army of the
learned, that the Devil can work no alteration or change in natural
bodies, but by the applying of fit agents to agreeable patients; but
what agent could the Devil have applied to make the iron that stuck in
the Souldiers shoulder-bone related by _Benevenius_, to come forth
without pain? surely none at all. For where an agent in nature is
awanting to produce an effect, there the Devil must needs also be lame,
and can effect nothing; and if either the words had a sufficient natural
power to cause the iron to come forth, or the Souldiers imagination
exalted by confidence in the Charm and Charmer, then the Devils help is
in vain implored, or he brought in to be an actor of that he hath no
power at all to perform, and there was no other natural agent applied,
and therefore it must of necessity be one of the two that produced the
effect, and not a Demon.

[Sidenote: Reason 3. against this opinion.]

[Sidenote: _Vid. Spong. Fosterianæ expressio._ _c._ 2. _p._ 7, _&c._]

3. It cannot in any reason be imagined that the Devil, that for the
space of above five thousand years hath been the bitter and inveterate
enemy to the health of Man both in Soul and Body, should now be become a
Physician & an healer. We read that God sent forth evil Angels amongst
the people, but he sent forth his word and they were healed. But it is
manifest that the evil Angels since their fall, are ordained of God to
be the instruments and organs for the executing of his wrath, and the
good Angels are his ministring Spirits for the good of his people both
in Souls and Bodies: and therefore that the Devil should be the author,
or instrument of curing any disease at all, were to make him to act
contrary to that end for which God hath ordained him, for he is the
destroyer, that is ordained to destroy, but not to heal.

[Sidenote: Reason 4. against this opinion.]

[Sidenote: _Vid. Miscell. Medic. Suet._ _lib._ 6. _Epist._ 17. _p._
           284.]

4. But we shall take another argument or two from the learned pen of
_Henricus Brucæus_ in his Epistle to _Thomas Erastus_, where about this
point he saith this: “What is that (he saith) that the most of the
Grecian Physicians were ignorant of Demons; or that it should be
agreeable to truth, that they have not judged that Demons had any power
either in inflicting or taking away any diseases? For that sentence of
_Hippocrates_, that there is somewhat that is divine in diseases.
_Galen_ doth shew in his Comment how it is to be understood, and
_Hippocrates_ himself in that Treatise of the Falling-sickness doth
sufficiently open it. Notwithstanding these chief men being Physicians
and Philosophers, by whom the power of natural things and words was
principally looked into; they were more willing to assent to things that
were evidently apparent, than take away the force of incantation by it
self. By it self (he saith) Because they have had no remembrance of
Demons, from whom the causes of such effects, which follow incantations,
do seem only they can possibly be derived.”

[Sidenote: Reason 5. against this opinion.]

5. Before he argueth thus: “But the curation of diseases, which are
performed by conjurations and imprecations, he ascribeth unto the Devil.
Notwithstanding (he saith) some things do move a scruple to me, because
that some things of them do seem to be of that kind, which cannot at all
be referred to Demons, in which no league or compact doth seem to
interceed. For leagues or compacts seem to be contracted, for that also
those things comprehended are to be performed to those that Covenant,
that by that means those that Covenant with him, may be withdrawn from
the worship of the true God, or that some may be confirmed in their
impiety. Which causes in Men to whom the true God is utterly unknown,
have no place; for neither are they to be withdrawn from the true God,
whom they altogether ignore, or to be confirmed in impiety, when they
have been brought up in the worship of Idols from their tender years.
For (he saith) _Aloisius Cádamústus_ in the 18 Chap. of the Indian
Navigations relateth, that Serpents seeking to destroy Sheep in the
Kingdom of _Senega_, which is given to Idolatrous Worship, they will on
the night aim by heaps at the Sheep-folds, from whence they are driven
away with certain conceived words, and this reason is not unknown to
many others. And that _Trallianus_ where he treateth of the stone,
acknowledgeth the force of incantations in healing of diseases, and he
witnesseth that _Galen_ himself, taught by experience, did come over to
this opinion.” For though _Galen_ before (as we have shewed) did account
charms but as _Aniles fabulæ_, yet this Author _Trallianus_ doth quote a
piece of _Galens_, wherein he maketh a retractation of that opinion, and
it standeth with good reason that it might be so, _Trallianus_ living
near his time, and so might (notwithstanding what _Guitterrius_ bawleth
to the contrary) have that part of his writing that since might be lost;
for I remember _Paracelsus_ somewhere saith that in his travels he found
the works of _Galen_, far more genuine and incorrupt than those that
were published and extant.

[Sidenote: Reason 6. against this opinion.]

[Sidenote: _Ut supra._]

6. A further reason this Author gives us thus: “Furthermore (he saith)
that it is not impious to frame to cure a disease with conceived words,
and cannot be perswaded to believe it, especially seeing that those
diseases that are caused by Magick, are only to be cured by Magick. But
(he saith) I confess that compacts with Demons are not to be entred
into, but that compacts being entred into with others, should pass to
another, and should bind with the same impiety, that is not agreeable to
truth, seeing that the consent of those that make the league, doth
effect and confirm the compacts. Which if it be (he saith) far absent
from us (that is a compact) and in the use of conceived words, by which
the malady is taken away, there be contained nothing that is impious,
and that we implore the divine assistance; I do not see (he saith) any
thing hurtful to Religion, nor unbeseeming a good and Pious Man. For as
if things that are salutiferous to mankind, should come from Men that
were Atheists, we should imbrace them, not respecting the Authors: So if
(he saith) things that are profitable should be shewed of a Demon, I
should not think they were to be rejected.”

[Sidenote: Reason 7. against this opinion.]

[Sidenote: _Hist._]

7. Lastly he saith: “Why may we not also refer effects in the sanation
of diseases, which do accompany the enunciation or description of
conceived words, to those we call good or guardian Angels? Why should we
not judge that these would be as ready to ease and help, as others to
hurt, especially in diseases, where we are destitute of natural helps?
And this opinion (he saith) _Constantinus magnus_ did approve, _Codicis_
_lib._ 9. _tit._ 10. _leg._ 4. The Science of them (he saith) is to be
punished, who being skilled in Magical Arts are discovered either to
endeavour the impairing the health of men, or the drawing of chast minds
to lust. But for seeking remedies to humane bodies, they ought not to be
punished. But perhaps thou wilt say, that words are in vain muttered
forth, unless a compact do interceed. But that which happened (he saith)
at _Lipsick_ some twelve or fifteen years since, doth refell this
opinion, where a little Wench, that by reason of her age did not know
what she did, while she imitated the whole action of her nurse, which
she had often seen her use, and therewith stirred up tempests; herewith
the little Wench raised up such Thunders and Lightenings, by which a
Village, not far from the City was burned: As (he saith) D. _Nenius_
told him, and was a thing known to innumerable Citizens. For the Wench
being brought to the Court, it was debated whether by law she could be
punished, but it was decided by the opinions of the Lawyers, that she
could not be punished, seeing that by reason of her young age, she was
altogether ignorant of what she did.”

[Sidenote: _De superst. & Ceremon._ _l. p._ 451.]

8. We cannot also but remember here some notable passages of
_Paracelsus_ where he is speaking of the power of faith and strong
confidence, meerly considered as a nude and natural power: And affirming
its great force and operation to effect strange things, he saith: “But
truly we cannot deny, but that spirits do commix themselves with such a
faith, in celebrated feasts, and the like, as though they had performed
those things. But not at all they, but faith only doth these things: As
if a Man had honey, and did not know from whence it came, nor what kind
of creature did make it, and the Beetle should brag that she had made
it.” So the Devils though they perform nothing at all, but the effects
are meerly produced by the power of a natural or miraculous faith, yet
they glory as though they had done them (in all things being liars and
deceivers) and therefore do they what they can to confirm and raise up
ceremonies and superstitions; From which commotions faith is brought
forth, and faith worketh those strange effects, and therefore by reason
of the superstition used, the Devils would make men believe that they
are authors of those strange effects, which are onely wrought by the
Power of an humane Faith, that they might rob God of his Glory and have
it ascribed unto themselves. And therefore no persons do the Devils more
service than those that ascribe those works unto them that are wrought
by natural power and the strength of humane faith. From whence he
concludeth thus: _Eodem modo fides est in homine, ut laqueus quo
strangulatur fur, ad multa utilis sit. Ea fides facit, ut fiat. Si fides
etiam in filum lineum est, similiter fit. Interim tamen hoc nec Diabolus
facit, nec fur, nec laqueus, nec carnifex: sed adulterina tua fides,
quam non impendis ut debebas._

Having sufficiently (we suppose) proved that in the producing the
effects by words or charms, the Devil doth operate nothing at all in
them, but only as a lying deceiver and Impostor, laboureth to have the
honour of those effects ascribed unto him; we shall now come to the
second, and that is those that hold that the effects are solely produced
by the force of the imagination and faith of the Charmer, and so that
imagination doth work further than the proper body of the imaginant,
upon other extraneous bodies, and that the words or characters avail
nothing, but the fortifying and exalting of the faith of the Operator,
to prove which are brought these arguments.

[Sidenote: _Argum. 1._]

[Sidenote: Matth. 17. 20.]

[Sidenote: Matth. 10. 1.]

1. When the Disciples asked our Saviour, Why they could not cast forth
the Devil out of the child that was lunatick, and sore vexed, and oft
fell into the fire, and into the water, he told them; _Because of their
unbelief_, and said: _For verily I say unto you, if ye have faith as a
grain of mustard seed, ye shall say unto this mountain, remove hence to
yonder place, and it shall remove, and nothing shall be impossible unto
you_. Upon which place learned _Beza_ gives us this note: _Non fidem
illam generalem & historicam intelligit: Nec etiam fidem justificantem.
Sed illam demum specialem, & quibusdam Christianis particularem, quâ
animus quodam spiritus sancti impulsu ad res mirandas perficiendas
impellitur, & ista vocatur fides miraculorum._ And against diffidence
our Saviour orders the remedy of fasting and prayer: But this was a
power given by Christ unto them, which they (it seems) had lost, and are
here taught to resuscitate it by prayer and fasting. Others take it to
be a natural power of faith or strength of imagination in all men, which
they may stir up by fasting and prayer, therewith to operate that which
is good, but being suscitated by the means of images, pictures,
superstitious ceremonies, and the like, and so may effect either good or
bad; but this later opinion we reject as unsound, and contrary to the
Scriptures, and so the argument doth prove very little.

[Sidenote: _Argum. 2._]

[Sidenote: _Vid. de inject. mater. 601, 602._]

2. _Helmont_ holdeth, “that every man, in respect that they have been
partakers of the image of God, hath power to create certain entities, by
the power of imagination, and that these conceived Ideas do cloath
themselves with a body in the shape of the image fabricated in the
imagination, and it is by these that those strange things are effected,
that are falsly attributed to Demons.” And that man solely hath this
power. Which (if his argument be well grounded) doth prove plainly, that
these strange effects are brought to pass by the sole power of the
phantasie of the person imaginant, or using the charms, and neither by
the power of the Devil nor of the charms.

[Sidenote: _Argum. 3._]

[Sidenote: _De occulta Philos._ _lib._ 3. _c._ 40 _p._ 419, & _p._ 137.]

[Sidenote: Of Credul. and Incredul. _p._ 110.]

3. The argument to prove these things by, that they are brought to pass
by the strength of imagination, used by _Cornelius Agrippa_, is this:
_Non mediocri experientia (ait) comprobatum est, insitam a natura
homini, quandam dominandi, & ligandi vim_. And that there is an active
terror in man, (if it be rightly resuscitated in him, and that he know
how to direct and make use of it) impressed in him by the Creator, which
is as it were a terrifical character and signacle of God instamped upon
man, by which all creatures do fear, and reverence man, as the image of
his Creator, and as by the law of creation, to be Lord, and to bear rule
over them all. And here I cannot but mention that lepid (though tedious
& ludicrous) tale that Dr. _Casaubon_ gives us of an horse-rider called
_John Young_, “that could tame the most fierce Bulls and unruly Horses,
as also by pipeing to make the most couragious and fierce Mastiff to lie
close down and to be quiet, by the force of his imagination and charms.
And this _John Young_’s Philosophy was agreeable to this of _Agrippa_’s,
to wit, That all creatures were made by God, for the use of Man and to
be subject unto him; and that if men did use their power rightly, any
man might do what he did.” _Fides sit apud authorem._

[Sidenote: _Argum. 4._]

[Sidenote: _Vid. Thom. Fien. de virib. imagin._ _Quæst._ 12. _p._ 202.
           _&c._]

4. _Avicenna_, _Algazel_, _Alkindus_, _Marsilius Ficinus_, _Jacobus de
Forluio_, _Pomponatius Paracelsus_ and others, do sometimes hold, “that
the Soul (the sensitive and corporeal it must be understood) not by a
nude apprehension, or meer impery, but by the emission of spirits (or
corporeal beams, as we have shewed before) do work upon external bodies,
and so move and alter them. Sometimes they hold, that the whole Soul
(sensitive must be meant) doth go quite forth of the Body, and wander
into far distant places, and there not only see what things are done,
but also to act something it self.” And to this opinion (only meaning of
the immortal, and immaterial Soul) Dr. _Moore_ and Mr. _Glanvil_ do seem
to agree, namely that the Soul may for a time depart forth of its Body,
and return again. And to prove this the argument of _Avicen_ is this:
Superior things (he saith) have dominion over the inferior, and the
Intelligences do rule and change corporeal things. And that the Soul is
a spiritual and separable substance. And therefore after the same
manner, may act in corporeal things, and change them as may be seen at
large, with responsions in the book of _Fienus_.

Now we come to the third and last opinion of those that positively hold,
that there is a force in words and characters (if rightly framed) to
effect strange things withal, and this is as strongly denied by many.
Therefore we shall only offer the most convincing arguments, that we
meet withal, and leave it to the censure of others, and that in this
order.

But before we enter upon the positive arguments, we think it fit, lest
we be mistaken (though in part we may have touched some of them before)
to lay down some few cautions and considerations, which we shall do in
this manner.

[Sidenote: _Consid. 1._]

[Sidenote: _De mirab. pot. Art. & Nat._ _c._ 2.]

[Sidenote: _De Occult. Philos._ _p._ 484.]

1. It is to be taken for a certain truth, that the greatest part of
those pretended charms and characters that are in this our age used by
ignorant, superstitious, and cheating impostors; are utterly false, and
of no power or efficacy at all. And this was understood by our learned
Countreyman _Roger Bacon_, who tells us thus much. “For without all
doubt (he saith) all of this sort now a days are false, or doubtful or
irrational, and therefore not at all to be trusted unto.” And to this
doth _Paracelsus_ fully agree, saying: “All characters are not to be
trusted to, or any confidence to be placed in them, nor in like manner
in words. For the Nigromancers and Poets, being very laboriously
imployed about them, have filled all Books with comments proceeding
forth of their brains, wanting all truth and foundation, of which some
thousands are not worth one deaf nut.”

[Sidenote: _Consid. 2._]

[Sidenote: _Vid. ut supra._]

2. Yet for all this we are to consider, that all of them are not totally
to be rejected, for _Bacon_ tells us: “That there are certain
deprecations of ancient times instituted of men, or rather ordained of
God and good Angels, that are both true and efficacious; and such like
as these may retain their first virtue. As in some Countreys (he saith)
yet some certain prayers are made upon red hot iron, and upon the water
of the flood, and likewise upon other things, by which the innocent are
tried, and the guilty condemned.” And this was the trial that by the
Saxons (when used in _England_) was called =Ordeall=. Therefore
_Paracelsus_ saith thus: _Repeto ergo, characteribus & verbis non
omnibus fidendum esse, sed eligenda & retinenda, quæ recta, genuina, ex
fundamento veritatis deprompta, ac multoties probata sint_, which is
counsel good, sound and profitable. And somewhere he tells us that even
those true and genuine characters and Gamahuis that were rightly
fabricated under due constellations, and were in old time efficacious,
may have now lost their virtue because the configurations of the Heavens
are altered.

[Sidenote: _Confid. 3._]

[Sidenote: _Ubi supra._]

3. Many of these strange characters or words were not by wise men
inserted into their works, that thereby any strange things might be
wrought by them, but were invented to conceal those grand secrets that
they would not have to be made known unto the unworthy. And therefore
_Bacon_ gives us this profound and honest counsel: “So therefore (he
saith) there are very many things concealed in the books of the
Philosophers, by sundry ways: In which a Wise Man ought to have this
prudence, that he pass by the charms and characters, and make trial of
the work of nature and art: And so he shall see, as well animate things,
as inanimate, to concur together, by reason of the conformity of nature,
not because of the virtue of the charm or character. And so many secrets
both of Nature and Art are of the unlearned, esteemed to be magical. And
Magicians do foolishly confide in charms and characters, judging virtue
to be in them, and because of their vain confidence in them, they
forsake the work of Nature and Art, by reason of the error of charms and
characters. And so both these sort of Men are deprived of the benefit of
wisdom, their own foolishness so compelling them.

[Sidenote: _Confid. 4._]

[Sidenote: _Vt supra_ 1. 2.]

3. The same most learned Countryman of ours _Roger Bacon_, doth further
give us this advice saying: “But those things that are contained in the
books of Magicians ought by right to be banished, although they have in
them something of truth: Because they are mixed with falsities, that it
cannot be discerned betwixt that which is true, and that which is false.
And also Impostors and ignorant persons have feigned and forged divers
writings under the names of ancient wise men, thereby to allure the
curious, and to deceive the unwary, which with great care and
consideration we ought to eschew. To the same purpose _Paracelsus_ doth
caution us in this point. _Cuilibet ergo promptum sit, characteres &
verba quævis discernere posse._”

[Sidenote: _Consid. 4._]

4. But for all this (as we have often intimated before) charms and
characters though in themselves of none effect, may conduce to heighten
the fancy and confidence of a Patient, and render him more willing to
take those things that may cure. And to this purpose, the forementioned
Author _Roger Bacon_, from _Constantine_ the Physician tells us thus
much: “But it is to be considered, that a skilful Physician, or any
other, that would excite and stir up the mind, may profitably make use
of charms and characters though feigned, not because the characters or
charms themselves do operate any thing, but that the medicine may be
received with more desire and devotion, and that the mind of the Patient
may be stirred up, and may confide more freely, and may hope and
rejoice; Because the Soul being excitated, can renew many things in its
proper body, so that from infirmity it may be restored to health by joy
and confidence. If therefore (he saith) a Physician to magnifie his
work, that the Patient may be raised up to hope and confidence, shall do
any thing of this nature, not for fraud, but because of this, that he
may confide, that he may be healed, it is not to be condemned.” We
brought this authority to confirm what we had asserted before; and that
these things are wonderfully prevalent, we have before shewed examples.

[Sidenote: _Argum. 1._]

[Sidenote: Numb. 6. 27.]

[Sidenote: Ezek. 9. 4, 6.]

1. There are some, that to prove that words and characters have a
natural efficacy, do alledge some passages of Scripture, which we shall
propose as very probable, but not as necessarily convincing, and the
first is this: _And they shall put my name upon the children of Israel,
and I will bless them_. Which some understand that the name _Jehovah_
which they call _Tetragrammaton_, was worn upon them, and that thereby
they were blessed, and from thence they suppose that Hebrew names,
especially that, are very efficacious and powerful. Another is: _The man
cloathed in linnen, that had the Ink-horn by his side_, is commanded to
set a mark, or (as some read it) a _Tau upon those that mourned_. This
is the name of a letter the “last in the Alphabet, and hath in the old
books of the Hebrews (as _Schindlerus_ tells us) the figure of a cross,
and such like the _Samaritans_ use to this day. From whence by _Tau_,
some in _Ezekiel_ do understand the figure of the Cross of Christ.”

[Sidenote: _Explic. 2._]

[Sidenote: Psal. 58. 6.]

[Sidenote: _Ut. supra._]

[Sidenote: _Chirug. major._ _c._ 8. _p._ 22.]

2. But to explicate what is meant by charms and characters, we are to
note that it is not to be understood of those words that are by humane
institution significant according to the imposition of men, nor of any
sort of charms or characters, but of such, as by wise men are duly
fitted and joined together, in and under a right and favourable
constellation, for it is from the Influence of the Stars (as we have
proved before) that words, charms, images and characters do receive
their energie and virtue. And to this purpose is the true rendition of
the words in the Psalm. _Which hearkeneth not to the voice of those that
mutter, the conjunction of the learned joyner_. That is, that the
Serpent doth not hearken unto, or obey the charms that are framed or
joined together by the learned joiner or framer of charms. So that there
is a great learning required to frame and compose charms rightly that
they may be efficacious. For _Paracelsus_ witnesseth that Serpents once
hearing an efficacious charm do forthwith stop their ears, lest they
should hear the words repeated again. Of both these sorts the learned
_Roger Bacon_ doth tell us this: “Of characters therefore according to
the first manner, it is so to be judged as we have shewed in common
speech: But of sigills and characters of the second manner, unless they
be made in elected seasons, they are known to have no efficacy at all.
And therefore he that doth practise them, as they are described in
books, not respecting but only the figure that the exemplar doth
represent, is judged of every wise man to do nothing. But those which
know to perform their work in fit constellations according to the face
of the Heavens; those may not only dispose characters but all their
works, both of Art and Nature, according to the virtue of the Stars. But
because it is a difficult thing to understand the certainty of
Celestials in these things, therefore in these things there is much
error with many, and there are few that understand to order any thing
profitably and truly.” And to this purpose _Paracelsus_ tells us:
“Certain Chirurgical Arts invented of the first improvers of Astronomy,
by which admirable things were (by an Ethereal virtue) performed. But
these after the decease of the ancient Magicians, were so lost, were as
scarce any footsteps do now remain. But it was the Art of Celestial
impressions, that they might draw down, the influent action, into some
corporeal substance. The thing is plain by example. The seed of a Rose
doth obtain the virtue and nature of a Rose, yet for all that it is not
a Rose, but when being put into the earth, it doth sprout, then at the
last it produceth a Rose. By the same reason, there are certain
celestial virtues and actions in being, which being sown into Gemms,
which were called of the ancient Magicians, _Peantides_ and _Gamahii_
(otherwise _gemmæ huyæ_) from whence they have afterwards sprung up, no
otherwise than seed, which doth fall from the Tree, and doth
regerminate. This was that Astronomie of the ancient _Ægyptians_ and
_Persians_, by which they did adorn Gemms with celestial virtues.
Neither are these things forthwith to be reputed impossible: For if we
believe, that the Heaven doth send the Plague and other diseases upon
us, why may we not hope, that the benignity of its virtues may be
communicated to us also? In like manner if the Heaven doth act upon the
bodies of men, why may we not think that they may wrest their darts into
stones? Many are touched with such like celestial darts which a Magician
who hath skill of the Firmament, may easily (if they be noxious) shun:
or if they be benign shall, by putting some body, communicate it to that
body, that now that body may fully obtain into it self the virtue of
that dart or influence. From whence stones are found amongst the
_Ægyptians_, which being born do cause diseases: But again there are
others, that do throughly make sound those diseases. So (he saith) we
have seen _Gemmas Huyas_, that is _Peantides_, wherein the sign of the
_Sagittary_ was insculped against weapons, which were prevalent against
wounds made with Swords. Also we have known (he saith) that Magicians
have rendered stones efficacious to cure Feavers: nor only to have made
them strong to cure diseases, but also wounds, and their symptoms, to
wit, the Hæmorrhage, the Sinonia (or sinew-water) Convulsions, and the
Epilepsie. But as in that age the use of these was frequent, and the
authority great; so by little and little the sophistications of false
Philosophers being increased, they have come into desuetude and
contempt, and other childish things have been substituted in their
places. But these Stones (because now the site and influx of the Heavens
are plainly otherwise than they were in times past) are no more so
efficacious as they were then, therefore it is convenient that they be
prepared anew.

“The Art Magick, because it was more secret, nor known to vulgar
Philosophers, both because it did ingenerate wonderful virtues, not only
to Stones, but also to such like words, begun to be called the
prestigious Art by an odious term. For men being unskilful of these
things, who notwithstanding did usurp the title of the Art unto
themselves, addicted themselves unto artificious operations, crosses and
exorcisms: From thence the vulgar, being unskilful of the Magical Art,
have begun to attribute this virtue to exorcisms, characters, short
prayers, signacles, crosses, and to other frivolous things. But the
matter (he saith) is quite otherwise: for the constellation under which
the stones and words are prepared, doth induce the virtues, not
exorcisms.”

[Sidenote: _Chirur. Minor._ _p._ 78.]

[Sidenote: _Explic. Astronom._ _p._ 654.]

And being entred upon this particular, we shall add some things to this
more fully, as first this from the great _Georgius Phædro_, who saith,
after he had shewed the great virtue of some Roots and Herbs in curing
wounds and ulcers: “But a Characteristical cure is that, which
exerciseth its natural power by words pronounced, written or ingraven,
by the qualities celestial and various influences of the Stars, being
friendly to our bodies. And to this doth fully agree, what is written by
_Trallianus_ at large and _Augerius Ferrerius_ in his Chapter _de
Homerica medicatione_, whither I referr the Reader, and conclude this
explication with that sentence of _Paracelsus_: _Præterea syderibus nota
sunt omnia, quæ in natura existunt. Vnde (inquit) sapiens dominabitur
astris, is sapiens, qui virtutes illas ad sui obedientiam cogere
potest._”

[Sidenote: _Argum. 3._]

3. What is here fully explicated as also what we have formerly in this
Treatise proved both by reasons, authorities and examples doth
sufficiently manifest the great power of Celestial Bodies upon inferior
matter, and that according to the aptitude and agreeableness of the
matter prepared, and the configuration of the Heavens at the time
elected, the powerful influence of the Stars and Planets is received
into the subject, according to the purpose it was intended for. So that
from hence it will clearly follow, that if fit and agreeable words or
characters be framed and joined together, when the Heavens are in a
convenient site and configuration for the purpose intended, those words
and characters will receive a most powerful virtue, for the purpose
intended, and will effectually operate to those ends by a just, lawful
and natural agency, without any concurrence of Diabolical power,
superstition or ceremonies, and this is that which was laboured to be
proved.

[Sidenote: _Argum. 4._]

[Sidenote: _Histor. Cent_ 2.]

[Sidenote: _Histor._ 78.]

_p._ 280.

4. _Thomas Bartholinus_ that most learned Physician, and experienced
Anatomist (though his credit be laboured to be eclipsed by Dr.
_Casaubon_, who is always more ready to ascribe power unto Devils, the
worst of Gods creatures, than either to God or Nature) doth (touching
this point) asserts this: “Notwithstanding (he saith) that words framed
or shut up in a certain Rhythme, may without any superstition work some
such like thing as the curing of the Epilepsie. For first, the air is
altered by the various prolation of words, as well that air, which doth
enter into the little pores of the vessels ending in the skin by
transpiration, as that which is carried into the Ears, Nostrils, and
Lungs. 2. The state being different of the words uttered, doth impress a
different force, which the unlike constitution of the rough Artery, and
of the rest of the instruments of speech, whether that state be hot or
cold, it impresseth a virtue, which doth either acuate or make grave. 3.
The breath is heated by the various prolation of words, which either
alone, or bound up in the Rhythme doth califie cold things, and
discusseth flatulencies.” And these may have a great diversity in
operation, according as the air and breath, and the several kinds of
Atomes in them, may be ordered in their site, motion, and contexture, so
that thereby the various effects may be produced, without Cacodemons, or
vain superstition.

[Sidenote: _Argum. 5._]

[Sidenote: 1 Sam. 16. 14, 23.]

[Sidenote: _De eo quod Divin. est in morbis._ _c._ 52. _p._ 183.]

5. And if we consider it seriously there is something more than ordinary
in this place of Scripture. _And it came to pass, that when the evil
spirit from God was upon Saul, that David took an harp, and played with
his hand: so Saul was refreshed, and was well, and the evil spirit
departed from him._ Upon which learned _Tremellius_ gives us this note:
“That evil spirit, that is, those phantastical pangs, or that furious
rage, which did proceed from that evil spirit, did cease. So that it is
manifest that it was the natural efficacy of the melodious sound made by
_Davids_ playing upon the Harp, whereby the Atomes of the air were put
into such a motion, site and contexture that thereby they became
repugnant and antipathetical to those contrary Atomes, that were by the
means of the evil spirit stirred up in the sensitive Soul of _Saul_, by
which he was terrified or tormented, and by overcoming them, and
dissipating of them, he came to be refreshed, and for a time those
effects wrought by that evil spirit ceased. So that the argument lies
plain thus: If the melody of tunes or sounds modulated upon an Harp,
have power to refresh the mind, and to cause the rage of an evil spirit
to cease; then may words rightly framed in agreeable Rhythmes, which are
but modulated tunes or sounds, ease sick persons, and remove diseases:
But the former is true by the testimony of this Scripture, and so also
is the later. Neither is the objection of _Hieronymus Jordanus_ against
this of any force at all, where he saith that the reason of sweet
Harmony, and magical words, are very far different. But it had been
suitable for him to have shewed us, wherein that difference doth lye,
and not to have put it off with such a pittiful shuffle, as that it is
obvious to Tyronists. This is (indeed) a shift used by many, that when
they are not able to solve the argument, they put it off with some
impertinent diversion, or passe by it with some ironical Sarcasm. But I
must tell him, that tunes and sounds, that are framed by art in the best
ways that can be devised, thereby by modulating of the air, to cause it
to have several effects upon the auditory organs, differ not at all from
right framed charms and characters, that by disposing the atomes of the
air several ways, do produce various effects; I say there is no
difference, except that constellated words may be more efficacious than
Musick, because they are by a most curious and secret art, not only
composed and joined together, but also are prepared at such chosen and
fit times, that the Heavens may more powerfully infuse their virtues and
influences into them, which is not observed in the composition of tunes.

[Sidenote: _Argum. 6._]

[Sidenote: _Vid. Athan. Kercher. l. magnet. mus._ _p._ 761. _&c._]

[Sidenote: _Et Monfelt. insect. Theatr._ _p._ 220.]

6. There is no one thing (if true, and that _Kercherus_ and others have
not told us abominable lies) that hath more induced me to believe that
there is some natural virtue in words and charms composed in a right way
or Rhythme, than because those that are stung, or bitten with the
_Tarantula_, or _Phalangium_, are cured with Musick, and that not with
any sort of Musick, but with certain proper and peculiar tunes, which
are diversified according to the colour of the _Tarantula_ that gave the
venemous prick or bite, and so by dancing they sweat forth the poison.
And _Kercherus_ further tells us not only that those that are stung with
the _Tarantula_ are cured with Musick, but that the _Tarantula_’s
themselves with dance, when those tunes are modulated, that are
proportionable and agreeable to their humors. Now if tunes modulated in
proportionable and sympathizing ways agreeable to the humours, do cure
those that are stung, then much more may words and charms rightly
composed and joined together, and that in a due selected time under a
powerful constellation, produce such effects as to cure diseases, and
move animals to divers and various motions; for betwixt the prolation of
words putting the Atomes of the air into a fit motion, site, figure, and
contexture suitable to perform the end intended, and the vibrating and
various figuring the air in its motion by musical tunes, there is no
difference at all in respect of the material or efficient cause, and so
either of them may produce like effects.

[Sidenote: _Argum. 7._]

7. There is also an experiment that hath been sufficiently tryed and
attested, which doth much induce me to believe that there is efficacy in
words and charms above their significancy by imposition and institution,
and that is this. They take two Lutes rightly stringed and laid upon a
long table, and then they lay a light straw, chaff, or feather upon the
Unison string of the one, and then they strike, or move the Unison
string of the other Lute, that lieth at the other end of the Table, by
which motion of the Unison-string at the one end of the Table, the
straw, chaff or feather upon the Unison-string of the Lute at the other
end of the Table (though it be of the longest sort) will by the
vibration of the air be moved, or struck off, and yet it will not do it,
if the straw be laid upon any other string, and then the Unison of the
other Lute moved: By which it is manifest that the striking or moving
the Unison-string of the one Lute doth so figurate and dispose the
Atomes of the Air, that they are fit and apt to move the Unison-string
of the other Lute, and so to make the straw fall off, as being of an
agreeable. mood and temper for the susception of the motion, which the
rest of the other strings (being of different degrees and nature) are
not: for the maxime is true, _Quicquid recipitur, recipitur ad modum
recipientis_. And this being so, it must needs be also granted that
words and rhythms fitly joined and composed, being pronounced do put the
atomes of the air into such a site, motion, figure, and contexture, that
may at a distance operate upon the subject for which they are so fitted,
and produce such effects, as they were composed and intended for:
especially being framed under powerful and suitable constellations, from
whence they receive their greatest force.

[Sidenote: _Argum. 8._]

8. The chiefest objection that is usually brought against the natural
agency of fitly composed words or rhythms is a maxim of the Schools, ill
understood and worse applied, which is this: _Quantitates rerum, nullius
sunt efficaciæ_: unto which we shall render these responsions.

1. If quantity be taken mathematically, and abstractly, then it is true,
that it is of no efficacy or operation, because it is then only _ens
rationis_, and doth only exist in the intellect, and so can operate
nothing _ad extra_. But if it be taken concretely, physically, and as
materiate, than it is of force, and very operative, as two pound
quantity of lead will weigh down one pound of the same lead, and two
ounces quantity of the same Gunpowder, will carry a bullet of the same
quantity further, and more forceably, than one ounce of the same will
do: And one scruple of white _Hellebor_ may be taken, when a Drachm will
kill, and a fire of a yard Diameter will warm a man at a greater
distance than a fire but of one foot diameter.

[Sidenote: _Vid. System. Harm. Log. Hen. Alstedii._ _p._ 251.]

2. Figures, characters, words or speech are (indeed) properly no
quantities: For figures and characters are only delineations and
circumscriptions of some kind of matter, and are all, whether natural or
artificial, properly contained under quality, and denoting what figure
or Form the thing is of. Figure therefore properly is attributed to
artificial things, as to a circle, a square, a triangle, and the like;
and form to animate things, as to a Man, an Horse, an Oxe, and the like:
And so characters whether ingraven in metals, gemms, stones, clay,
plaister or wood, or written upon parchment, paper, or the like, of what
figure or form soever they be, are but qualities, and do qualifie the
matter according to the form and figure impressed in the subject matter,
which being artificially done, the matter is the patient, the figure or
character is the exemplar cause, and the force that maketh the
impression is the efficient cause, and that these as qualities have some
efficacy, no rational man can deny.

[Sidenote: _Geom._ _l._ 19. _p._ 144.]

3. But to make it more clearly manifest, let us suppose three various
figures that are Isoperimetral, as a circle, a plain square, and an
equilateral triangle: Though they be all of equal circumference, yet
shall the circle contain more than either the square, or the triangle;
and therefore learned _Ramus_ doth lay down this rule. _Circulus è
planis Isoperimetris inæqualibus est maximus._ But when the question is
asked, what is the cause, why a circle of figures of equal
circumference, contains the most? The answer is commonly made, _Quia
omnium figurarum perfectissimus, & capacissimus est circulus_; but if it
be again urged, what is the cause, that a circle of an equal
circumference to a plain square, should be more capacious than the
square? Here (the thing being found true by ocular experience) the
capaciousness of the circle, more than the square (they being both of
equal circumference) can be ascribed to nothing else at all, but only to
the figure, and therefore of necessity, figures have in them some
efficiency.

[Sidenote: _Vid. Logic. System. Harmon. Alstedii._ _p._ 249.]

4. That which we call speech, or oration, is considered three ways. 1.
That which is mental and only conceived in the mind, and not expressed.
2. That which is expressed or uttered by the vocal organs. 3. And that
which is written. And these are called mental, vocal and written. The
two, that is, mental, and that which is written, are referred to the
predicament of quality. And whereas oration vocal is by some referred to
the predicament of quantity, as it is the measure of sounds and
syllables, as it is pronounced, whereof some are made long, and some
short; and so while distinct sounds and syllables are uttered in a
certain mood, they are said to be measured, and to belong to quantity:
But if we will understand aright, one thing in different respects may
belong both to the predicament of quantity and quality. So the prolation
of sounds or syllables in respect of their modification, and comparing
one to another, some may be long, and some may be short, and have a
different part of time in their pronunciation, and so may Analogically,
and by way of similitude, be said to be measured, and consequently
referred to the predicament of quantity. Yet if we consider speech or
oration, which consists of sounds and syllables, in relation to the
efficient cause, the material and instrumental, which is the breath of
Man by his several organs, moving, modulating and figuring the air
(which is the subject matter) into diversity of sites, motions,
contextures and moods, then we must conclude that words, charms or
rhythms, having efficient, material and instrumental causes, do belong
to the predicament of Quality, and are of great force and virtue
naturally, notwithstanding all that is or can be objected to the
contrary.

[Sidenote: _Alphabet. Natur._ _p._ 20.]

[Sidenote: _Ibid._ _p._ 52.]

5. Lastly, we are to consider that the breath of Man being variously
modulated by its passage from the lungs, by the throat, palate, tongue,
and other vocal organs, doth make such several impressions and
configurations of the moved atomes in the air, that thereby so great a
diversity of impulses or sounds are made upon the drum of the ear, that
thereby naturally we are able to distinguish one from another. Now
humane institution found forth the ways of making these several sounds,
or tones, to be appropriated to such and such things, or to signifie the
diversity of creatures and things, according to the several compacts and
agreements of Men amongst themselves, so that what one sound doth
signifie in one language, may signifie another thing in another. So that
not considering the institution or invention of this or that
significancy of several sounds in several languages, every sound, or
articulate prolation, doth naturally make a distinct and several impulse
upon the ear, and thereby the senses, and consequently the mind are
variously affected by them. And therefore the younger _Helmont_ doth
give us an apposite passage, or two to this purpose, Englished thus:
“For as in those of ripe years, certain musical modulations being heard,
do often so efficaciously imprint in the mind the Idea of the voice and
tones, that diverse do sensibly feel them for so long a time in
themselves, as it were yet sounding, that they cannot, when they would,
be freed from them: From whence also (he saith) the word _inchanting_
seemeth with the Latines and Gauls to have drawn its original. So the
Idea of our Mothers tongue impressed in infants, doth so long adhere
there, that to them about to speak afterwards, it doth as it were place,
and order the tongue, and so is the only one mistress of their speech.”
And again he saith: “If in times past there were found those, who by the
benefit of musical instruments could move and mollifie the mind of Man
various ways: How much more humane voice, if it being moderated by
prudence, do break forth from a living spirit, shall not only have power
to effect those things, but also those that are far greater?”

Having thus far largely handled this point, we shall only recapitulate a
few things, and so conclude this Treatise.

1. It being granted, that great effects have been produced by words,
charms, rhythmes, and tunes, we have removed all diabolical concurrence
to those effects, except what may be mental and internal, as in all
wicked persons, when they use natural means to a wicked and evil end,
and that (as we conceive) by sufficient and convincing arguments: And
especially because, where there is no natural agent, there the Devil can
operate nothing at all, and if there be a natural agent, his concurrence
is not necessary.

2. As for the force of imagination upon extraneous bodies, we cannot in
reason affirm it to be none at all, neither dare, or will we assert that
its power (in that respect) is so vastly great, as many do pretend.

3. And for what strange effects soever, that are true and real, that do
follow upon the use of words, charms, characters, rhythms, and the like,
we do confidently affirm, that they are effected by lawful and natural
means, but withal that of this sort in this age, few or none are found
out that are efficacious. But that error, credulity, ignorance and
superstition do put great force, and stress upon these things, when
really they produce no effects at all.

                  *       *       *       *       *

_The Alarm that the_ Pendle-forest _Witches gave to all this Kingdom,
that they were sent for to_ London, _great sums gotten at the_ Fleet _to
shew them, and publick Plays acted thereupon; and the Original
Examination coming lately to the Authors hand, it is desired the Reader
will after these words Page 277. line 4._ [and had incouragement by the
adjoining Magistrates] _peruse these following Depositions_, viz.




_The Examination of_ Edmund Robinson _Son of_ Edmund Robinson _of_
Pendle-forest _eleven years of age, taken at_ Padham _before_ Richard
Shutleworth _and_ John Starkey _Esquires, two of his Majesties Justices
of the Peace within the County of_ Lancaster, _the_ 10^{th} _day of_
February, 1633.


“Who upon Oath informeth, being examined concerning the great meeting of
the Witches of _Pendle_, saith that upon _All-Saints-day_ last past, he
this Informer being with one _Henry Parker_ a near door-neighbour to him
in _Wheatleylane_, desired the said _Parker_ to give him leave to gather
some Bulloes which he did; In gathering whereof he saw two Grayhounds,
_viz._ a black and a brown; one came running over the next field towards
him, he verily thinking the one of them to be Mr. _Nutters_, and the
other to be Mr. _Robinsons_, the said Gentlemen then having such like.
And saith, the said Grayhounds came to him, and fawned on him, they
having about their necks either of them a Collar, unto each of which was
tied a string: which Collars (as this Informer affirmeth) did shine like
Gold. And he thinking that some either of Mr. _Nutters_ or Mr.
_Robinsons_, Family should have followed them; yet seeing no body to
follow them, he took the same Grayhounds thinking to course with them.
And presently a Hare did rise very near before him. At the sight whereof
he cried, Loo, Loo, Loo: but the Doggs would not run. Whereupon he being
very angry took them, and with the strings that were about their
Collars, tied them to a little bush at the next hedge, and with a switch
that he had in his hand he beat them. And in stead of the black
Grayhound one _Dickensons_ Wife stood up, a Neighbour whom this Informer
knoweth. And instead of the brown one a little Boy, whom this Informer
knoweth not. At which sight this Informer being afraid, endeavoured to
run away: but being stayed by the Woman (_viz._) by _Dickensons_ Wife,
she put her hand into her pocket, and pulled forth a piece of Silver
much like to a fair shilling, and offered to give him it to hold his
tongue and not to tell: which he refused, saying, Nay thou art a Witch.
Whereupon she put her hand into her pocket again, and pulled out a thing
like unto a Bridle that gingled, which she put on the little Boyes head:
which said Boy stood up in the likeness of a white Horse, and in the
brown Grayhounds stead. Then immediately _Dickensons_ Wife took this
Informer before her upon the said Horse and carried him to a new house
called _Hoarstones_ being about a quarter of a mile off. Whither when
they were come, there were divers persons about the door, and he saw
divers others riding on Horses of several colours towards the said
House, who tied their Horses to a hedge near to the said House. Which
persons went into the said House, to the number of threescore or
thereabouts, as this Informer thinketh, where they had a fire, and meat
roasting in the said House, whereof a young Woman (whom this Informer
knoweth not) gave him Flesh and Bread upon a Trencher and Drink in a
Glass, which after the first tast he refused and would have no more, but
said, it was naught.

“And presently after, seeing divers of the said company going into a
Barn near adjoining, he followed after them, and there he saw six of
them kneeling, and pulling all six of them six several ropes, which were
fastened or tied to the top of the Barn. Presently after which pulling,
there came into this Informers sight flesh smoaking, butter in lumps,
and milk as it were flying from the said ropes. All which fell into
basons which were placed under the said ropes. And after that these six
had done, there came other six which did so likewise. And during all the
time of their several pulling they made such ugly faces as scared this
Informer, so that he was glad to run out and steal homewards: who
immediately finding they wanted one that was in their company, some of
them ran after him near to a place in a High-way called _Boggard-hole_,
where he this Informer met two Horsemen. At the sight whereof the said
persons left following of him. But the foremost of those persons that
followed him, he knew to be one _Loind_’s Wife: which said Wife together
with one _Dickensons_ Wife, and one _Jennet Davies_ he hath seen since
at several times in a Croft or Close adjoining to his Fathers house,
which put him in great fear. And further this Informer saith, upon
_Thursday_ after _Newyears-day_ last past, he saw the said _Loind_’s
Wife sitting upon a cross piece of wood being within the Chimney of his
Fathers dwelling house: and he calling to her, said Come down thou
_Loynd_’s Wife. And immediately the said _Loynd_’s Wife went up out of
his sight. And further this Informer saith, that after he was come from
the company aforesaid to his Fathers house, being towards evening, his
Father bad him go and fetch home two Kine to seal. And in the way in a
field called the _Ellers_, he chanced to hap upon a Boy, who began to
quarrel with him, and they fought together, till the Informer had his
ears and face made up very bloody by fighting, and looking down he saw
the Boy had a cloven foot. At which sight he being greatly affrighted,
came away from him to seek the Kine. And in the way he saw a light like
to a Lanthorn towards which he made haste, supposing it to be carried by
some of Mr. _Robinsons_ people; but when he came to the place, he only
found a Woman standing on a Bridge, whom when he saw he knew her to be
_Loind_’s Wife, and knowing her he turned back again: and immediately he
met with the aforesaid Boy, from whom he offered to run, which Boy gave
him a blow on the back that made him to cry. And further this Informer
saith, that when he was in the Barn, he saw three Women take six
Pictures from off the beam, in which Pictures were many Thorns or such
like things sticked in them, and that _Loynd_’s Wife took one of the
Pictures down, but the other two Women that took down the rest he
knoweth not. And being further asked what persons were at the aforesaid
meeting, he nominated these persons following, _viz._ _Dickensons_ Wife,
_Henry Priestleys_ Wife, and his Lad, _Alice Hargreene_ Widow, _Jane
Davies_, _William Davies_, and the Wife of _Henry Fackes_, and her Sons
_John_ and _Miles_, the Wife of     _Denneries_, _James Hargreene_ of
_Marsdead_, _Loynd_’s Wife, one _James_ his Wife, _Saunders_ his Wife,
and _Saunders_ himself _sicut credit_, one _Laurence_ his Wife, one
_Saunder Pyn_’s Wife of _Barraford_, one _Holgate_ and his Wife of
_Leonards_ of the West close.”


  Edmund Robinson _of_ Pendle _Father of the aforesaid_ Edmund Robinson
    _Mason informeth_,

“That upon _All-Saints-day_ last he sent his Son the aforesaid Informer
to fetch home two Kine to seal, and saith that his Son staying longer
than he thought he should have done, he went to seek him, and in seeking
of him heard him cry pitifully, and found him so affrighted and
distracted, that he neither knew his Father, nor did know where he was,
and so continued very near a quarter of an hour before he came to
himself. And he told this Informer his Father all the particular
passages that are before declared in the said _Robinson_ his Sons
information.”

                                                  _Richard Shutleworth._

                                                  _John Starkey._


                                _FINIS._




[Illustration: Fleuron]

The Printer desires the Reader to excuse some literal faults, as
_Nandeus_ for _Naudeus_, _Libanius_ for _Libavius_, and the like, the
Author writing a very small hand, and living at great distance that his
perusal could not be gotten.

[Illustration: Fleuron]

------------------------------------------------------------------------




                          TRANSCRIBER’S NOTES


 Page Changed from                     Changed to

   23 Κρησμολόγος                      χρησμολόγος

   24 Herwerk                          Hexenwerk

  „   Ƿɩcce-cƿeeꝼꞇ                     Ƿɩcce-cꞃeeꝼꞇ

   92 ‏זָבָת‎                              ‏רָבָה‎

   93 ‏רָדַע‎                              ‏יָדַע‎

  108 ‏קסֵﬦ קְסָםוﬦ‎                        ‏קֹסֵם קְסָמִים‎

  110 ‏עֹבֵן‎                              ‏עֹנֵן‎

  „   κληδονηζόμενος                   κληδονιζόμενος

  111 ‏וּמְנחֵשׁ‎                            ‏וּמְנַחֵשׁ‎

  113 ‏וּמְכַשֵּׁת‎ Umechascheth               ‏וּמְכַשֵּׁף‎ Umechascheph

  „   ‏כּשֵּׁת‎ _Coscheth_                   ‏כֹּשֵּׁף‎ Coscheph

 114, Burtorsius                       Buxtorsius
  117

  „   ‏כַשְפִוﬦ‎                            ‏כַשְּׁפִים‎

  115 ‏וּנְשָפֶוחָ‎                           ‏וּכְשָׁפֶיהָ‎

  118 Gauberers, dess Beschwerers der  Zauberers, dess Beschwerers der
      wol besch weren fan              wol besch weren kan

  120 ‏וְשֹּׁאֵל אוֹב‎                         ‏וְשֹׁאֵל אוֹב‎

  128 ‏חָאבוֹת‎                            ‏הָאבוֹת‎

  „   ‏בַעֲלַה אוֹב‎                         ‏בַּעֲלַת אוֹב‎

  „   ‏בַעֲלַה כְשָׁפיִﬦ‎                       ‏בַּעֲלַת כְּשָׁפִים‎

  129 ‏וְעֳשָׂה אוֹב‎                         ‏וְעָשָׂה אוֹב‎

  „   ‏עָשָׂת‎                              ‏עָשָׂה‎

  130 ‏עִפְעֵת‎                             ‏צַפְצֵף‎

  131 ‏וִדְעֹבִי‎                            ‏יִדְּעֹנִי‎

  „   ‏וָדַע‎                              ‏יָדַע‎

  132 ‏הַרטֻמּיﬦ‎                           ‏חַרְטֻמִּים‎

  „   ‏הֶרֶט‎                              ‏חֶרֶט‎

  „   ‏אָטַﬦ‎                              ‏אָטַם‎

  133 ‏לָהַש‎                              ‏לָחַשׁ‎

  135 ‏הָאִטִּיﬦ‎                            ‏הָאִטִּים‎

  „   ‏אַשָּף‎                              ‏אַשָּׁף‎

  136 ‏הֳכְםָה‎                             ‏חָכְמָה‎

  „   ‏חָכַﬦ‎                              ‏חָכַם‎

  146 ‏דֶמֶשׂ‎                              ‏רֶמֶשׂ‎

  „   ‏דָמַשׂ‎                              ‏רָמַשׂ‎

  172 resurrexerumt                    resurrexerunt

  178 ‏כשא‎                              ‏נשא‎

  193 ὁρισμένη                         ὡρισμένῃ

  211 ‏בָּדָא‎                              ‏בָּרָא‎

  223 πονηροὺς                         πονυροὺς

 1. Silently corrected obvious typographical errors and variations in
      spelling.
 2. Retained archaic, non-standard, and uncertain spellings as printed.
 3. Enclosed italics font in _underscores_.
 4. Enclosed blackletter font in =equals=.
 5. Denoted superscripts by a caret before a single superscript
      character or a series of superscripted characters enclosed in
      curly braces, e.g. M^r. or M^{ister}.