The displaying of supposed witchcraft

by John Webster

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.

Lib. 14. method. c. 9.

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.

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.”

Isa. 34. 14.

Gesn. de Avib. l. 3. p. 241.

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.

Act. 1. 26.

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.

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.

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.

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.

A Candle in the dark, p. 12, 13.

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.

Levit. 20. 10.

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.

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.

2 King. 1. 4.

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?

Isa. 44. 15, 16.

Isa. 41. 22, 23.

Dan. 22. 11.

Gen. 41. 8.

1 Sam. 28. 11.

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.

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.

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.

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.

Cent. 1. Hist. 79. pag. 117.

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.”

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.”

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.

Of Credulity and Incredulity, pag. 7.

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.

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.

Argum. 2.

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.

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.

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.

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.

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.

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.

Argum. 3.

Jo. Drusii Præterit. l. 7. p. 289.

De Subtil. l. 19. p. 1202, 1203.

De Nymph. lib. pag. 389.

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.

Argum. 4.

Joh. 15. 15.

Act. 20. 27.

2 Tim. 3. 15, 16, 17.

Eph. 6. 11, 12, 13.

2 Cor. 2. 11.

2 Pet. 1. 19.

Luk. 16. 29, 30, 31.

Sup. Gen. ad lit. l. 2.

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.

Object. 1.

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.

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.

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.

Pag. 87, 88. 23.

Origin. Sacr. l. 3. c. 6. p. 608.

Invisib. World, p. 112.

Joh. 17. 24.

Serm. c. 7.

Wisd. 3. 1.

Luk. 23. 43.

Concio secunda de Lazaro.

Luk. 16. 22, 23.

2 Sam. 12. 23.

Job 7. 9, 10.

Idem. 10. 20, 21.

Bellarm. Enervat. tom. 2. l. 5. p. 204.

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.

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.

Eph. 6. 11, 12, 13.

1 Pet. 5. 8, 9.

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.

2 Cor. 2. 11.

1 Tim. 3. 7.

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.

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.

Gregor. sup. Ezekiel. Homil. 6.

1 Tim. 1. 17.

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.

Vid. Orig. sacr. l. 1. c. 1. p. 15.

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.

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.

Dan. 4. 35.

Gal. 4. 4.

Joh. 9. 1, 2, 3.

Joh. 5. 14.

Vid. Thom. Aquin. caten. aur. in loc.

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.

Act. 8. 9, 10, 11.

Act. 13. 8.

Ibid. 16. 16, 18.

Act. 19. 13, 16.

2 Thess. 2. 9.

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.

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.

Epist. lib. 7. pag. 252.

De defect. oracul. p. mihi 700.

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.

The invisible World, p. 245, 246, 247.

Jo. à Jesu Mar. lib. 5. de Vit. Theres. cap. 3.

The invisible World, p. 305.

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.

Of Credul. and Incredul. pag. 159.

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.

Lib. 2. de præstig. Dæmon. cap. 5.

Vit. Germ. medic. pag. 16.

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.

Inquir. into vulgar Errours, pag. 34.

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.

History 1.

Vid. Resp. Rob. Flud. ad Foster.

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.

Pag. 5, 6.

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.

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.

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.

Reas. 2.

2 Thess. 2. 10, 11, 12.

2 Tim. 2. 26.

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.

Reas. 3.

Lib. 1. of Prognost.

Hist. meditat. lib. 4. cap. 13. pag. 280.

History 1.

Hist. nat. l. 7. c. 52. pag. 103.

Doctor. Epist. pag. 641.

History 2.

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.

Reas. 4.

Joh. 8. 44.

1 Joh. 3. 8.

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.

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.

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.

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.

Eph. 2. 2.

2 Thess. 2. 4.

Luk. 22. 2.

Chrys. in Luc. 22. 3.

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.

Isa. 8. 19, 20.

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.

Reas. 1.

2 Pet. 5. 8, 9.

Rev. 12. 9.

2 Cor. 2. 11.

Eph. 6. 11.

Mat. 24. 24.

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.

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.

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.

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.

Reas. 5.

1 Sam. 16. 14.

Mat. 8. 31, 32.

Job 1. 10, 11.

1 Pet. 5. 8.

2 Pet. 2. 4.

Jude 6.

Aug. super Psal.

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.

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.

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?

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.

Reas. 9.

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.

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.

Reas. 1.

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.

Reas. 2.

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.

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.

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.

Psycholog. par. 2. pag. 53. &c.

Dialog. Discours. pag. 149, &c.

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.

De Civit. Dei, lib. 18. cap. 18. pag. 583.

De Spirit. anim. cap. 26.

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.

Gen. 19. 26.

Antiq. Judaic. l. 1. c. 12. p. 17.

Exod. 4. 3, 4.

Exod. 7. 9, 10, 20.

Exod. 7. 20, 21.

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.

Mat. 17. 2.

Mar. 9. 2, 3.

Luk. 9. 28.

Rom. 12. 2.

2 Cor. 3. 18.

Luk. 9. 29.

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.

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.

2 Cor. 11. 13, 14, 15.

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.

Reas. 1.

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.

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.

Reas. 3.

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.

Reas. 4.

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.”

Reas. 5.

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.

Philosophical Transactions, numb. 64.

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.

Exod. 4. 6, 7.

2 King. 5. 27.

1 Sam. 21. 13.

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.

Rom. 12. 2.

2 Thess. 2. 9, 10, 11, 12.

1 Sam. 18. 10.

Dan. 4. 32, 33, 34, 36.

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.

Argum. 1.

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.

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.

Argum. 3.

Dan. 4. 34, 36.

Avenar. Diction. pag. 313.

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.

Argum. 4.

Obser. medic. p. 57, 58.

History 1.

History 2.

De Hydrop. l. 1. c. 12. p. 99.

Sennert. de Hydrop. pag. 417.

De medend. morb. c. 9. p. 97.

History 3.

Obser. medic. l. 10. p. 440.

History 4.

Vid. Polan. Rolloc. & alios in Dan. c. 4. v. 16.

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.

Absurd. 1.

2 Pet. 2. 4.

Jude 6.

Mat. 8. 31, 32.

Mar. 5. 9. to 14.

Job 1. 11, 12. 2. 5. 6.

Joh. 19. 11.

Rolloc. in loc.

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.

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.

Absurd. 3.

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.

Vid. Dr. Hammond in Math. 12. 25, &c.

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?

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.”

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.

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.

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.

Mar. 6. 49.

Mat. 27. 51.

Mar. 15. 38.

Mat. 28.6, 9.

Mar. 16. 1.

Joh. 20. 1.

Luk. 24. 37.

Joh. 20. 19, 26.

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.

Rolloc. ubi supr.

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.

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.

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.

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.

Wier. l. 2. p. 89.

A Candle in the dark, p. 10.

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.

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.

Reas. 1.

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.

Reas. 2.

Prov. 16. 10.

Isa. 3. 2.

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.

1 Sam. 6. 1, 2. 3, 7, 8, 9.

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.

Psal. 115. 4, &c.

Jer. 14. 14.

1 Cor. 8. 4.

Vid. Dr. Hammond. in loc.

Isa. 41. 23.

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.

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.

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.

Vid. Jo. Wier. de mag. Jus. c. 1. p. 91.

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.

Gen. 30. 27.

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.

Matth. 16. 2, 3.

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.

Chap. 7. 11, 22.

Chron. 2. 33. 6.

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.

Moses and Aaron l. 4. c. 10. p. 191.

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.

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.

2 Kings 9. 22.

Chap. 21. 8. 22. 51. 9. 21. 18. 23.

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.

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:

Chap. 14. 3.

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.

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.

Ovid. Metam. lib. 1.

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.

De defect. Oracul. mihi. p. 691.

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.

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.

Hist. 1.

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.”

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.”

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.

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.

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.

Stow p. 864.

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.

Acts 16. 16.

Not. in Act. Apost. in loc.

Vid. Beza not. in loc.

&

A Candle in the dark, p. 67, 68.

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.

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.

1 Sam. 28. 9.

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.

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.

2 Chron. 33.6.

Gen. 6. 14. 16.

Psal. 115. 3.

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.

Isai. 8. 19.

Id. 29. 4.

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.

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.

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.

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.

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.

2 Sam. 12. 19.

Psal. 41. 7.

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.

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.

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.

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.

Psal. 104. 4.

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.

Gen. 3. 24.

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.

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.

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.

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.