Chapter III: Part 3

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

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

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

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

[Sidenote: 2 King. 1. 4.]

[Sidenote: 1 King. 18.]

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

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

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

[Sidenote: Dan. 22. 11.]

[Sidenote: Gen. 41. 8.]

[Sidenote: 1 Sam. 28. 11.]

[Sidenote: Act. 8. 9.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. III.

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

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

[Sidenote: Preface.]

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

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

[Sidenote: _Argum. 1._]

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

[Sidenote: _Argum. 2._]

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

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

[Sidenote: _Argum. 3._]

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

[Sidenote: _Argum. 4._]

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

[Sidenote: _Argum. 5._]

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

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

[Sidenote: _Argum. 1._]

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

[Sidenote: _Argum. 2._]

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

[Sidenote: _Argum. 3._]

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

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

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

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

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

[Sidenote: _Argum. 4._]

[Sidenote: Joh. 15. 15.]

[Sidenote: Act. 20. 27.]

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

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

[Sidenote: 2 Cor. 2. 11.]

[Sidenote: 2 Pet. 1. 19.]

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

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

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

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

CHAP. IV.

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

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

[Sidenote: _Object. 1._]

[Sidenote: _Pag._ 96, 97.]

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

[Sidenote: _Respons._]