The displaying of supposed witchcraft

by John Webster

CHAP. VII.

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

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

James 1. 5, 17.

Luke 24. 45.

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

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

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

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

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

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

2 Pet. 1. 20.

Rom. 8. 7.

Isai. 29. 14.

1 Cor. 1. 19, 20.

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

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

John 9. 6, 7.

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

1 Kings 22. 19, 20, 21, 22, 23.

Jerem. 23. 24.

1 Kings 8. 27.

Rom. 16. 27.

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

1 John 1. 5.

1 Tim. 6. 16.

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

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

Matth. 7. 24, 25, 26, 27.

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

De Civitat. Dei lib. 13. c. 21. p. 404.

Ut supra l. 15. c. 27. p. 475.

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

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

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

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

Argum. 1.

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

Argum. 2.

1 Cor. 10. 13.

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

Vid. Pererii Comment. in locum.

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

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

Vid. Dialog. Discourses of Spirits and Devils. Dialog. 4. p. 110.

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

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

Apoc. 12. 3, 4, 5.

Id. 20. 2.

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

Gen. 49. 9.

Revel. 5. 5.

Matth. 3. 7.

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

John 8. 44.

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

2 Cor. 11. 3.

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

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

Judg. 9. 7, 8, 9, 10, &c.

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

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

Exod. 4. 3.

Aug. ad Gen. lib. 11. cap. 1.

Greg. in Moràl.

Pet. Martyr in Gen. 3. 1.

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

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

Reas. 1.

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

Reas. 2.

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

Reas. 3.

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

Reas. 4.

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

Reas. 5.

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

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

Reas. 1.

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

Reas. 2.

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

Reas. 3.

Vid. Is. Piscar. in locum.

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

Reas. 4.

Tom. 3. l. 3. c. 19. p. 156.

Hieronym. in Job. c. 24.

Tom. 7. p. 187.

2 Cor. 2. 11.

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

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

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

Ephes. 2. 2.

2 Tim. 3. 8.

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

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

Argum. 1.

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

Argum. 2.

De secret. oper. Art. & natur. c. 5.

Gen. 30. 37, 38, 39. &c.

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

Argum. 3.

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

Argum. 4.

Hist. 1.

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

Argum. 5.

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

Argum. 1.

Exerc. 196. 6. p. 637.

Hist. 1.

Cap. 2.

Hist. 2.

Vid. Gaffarel Unheard of curiosities, p. 165. &c.

Epist. ad Vazet.

Hist. 3.

Hist. 4.

Ut supra p. 164.

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

Argum. 2.

Observat. Communicat. 7. p. 329.

Hist. 5.

De simpl. medic. facul. p. 1076.

Pharm. med. Chym. c. 9. p. 24.

Deut. 33. 13, 14.

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

Argum. 3.

Usefulness of Exper. Phil. c. 10. p. 207.

De Lapid. & Gemm. l. 2. c. 11.

Hist. 6.

De Gemm. & Lapid. l. 1. c. 23.

De Lapid. & Gemm. l. 2. p. 102.

Mod. Intrand. p. 604.

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

Argum. 4.

Ut supra. 209.

Helm. de Febr. c. 2.

Paracels. in Archidox. mag. l. 6 p. 714.

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

Argum. 5.

In Verb. Herb. & lapid. mag. vis est. p. 579.

Vid. lib. de Doctr. promisc. c. 24. p. 187.

De secret. oper. artis & natur. c. 2.

Paracels. Archidox. magic. lib. 1.

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

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

Exod. 8. 19.

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

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

Reas. 1.

Numb. 22. 6.

Numb. 23. 8, 23.

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

Reas. 2.

Chap. 24. 1.

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

Reas. 3.

Numb. 22. 18.

Ibid c. 24. 4, 16.

Vid. Caten. Aur. Tho. Aquin. p. 10.

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

Reas. 4.

2 Pet. 2. 15, 16.

Jude 11.

Revel. 2. 14.

Jonah 1. 3. & 4. 1.

1 Kings 13.

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

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

Reas. 1.

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

Numb. 22. 26, 27.

Verse 28.

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