Chapter IX: Part 9

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

[Sidenote: _Hist._ 2.]

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

[Sidenote: _Hist._ 3.]

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

[Sidenote: _Hist._ 4.]

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

[Sidenote: _Hist._ 5.]

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

[Sidenote: Stow p. 864.]

[Sidenote: _Hist._ 6.]

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

[Sidenote: Acts 16. 16.]

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

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

[Sidenote: &]

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

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

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

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

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

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

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

[Sidenote: 1 Sam. 28. 9.]

[Sidenote: Isai. 29. 4.]

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

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

[Sidenote: Nahum 3. 4.]

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

[Sidenote: 2 Chron. 33.6.]

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

[Sidenote: Psal. 115. 3.]

[Sidenote: _Id._ 136. 4.]

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

[Sidenote: Isai. 8. 19.]

[Sidenote: _Id._ 29. 4.]

[Sidenote: Calvin _in loc._]

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

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

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

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

[Sidenote: Isai. 44. 19.]

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

[Sidenote: Isai. 8. 19.]

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

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

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

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

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

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

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

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

[Sidenote: 2 Sam. 12. 19.]

[Sidenote: Psal. 41. 7.]

[Sidenote: Isai. 26. 16.]

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

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

[Sidenote: Psal. 58. 6.]

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

[Sidenote: Eccles. 10. 11.]

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

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

[Sidenote: Jerem. 8. 17.]

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

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

[Sidenote: Psal. 104. 4.]

[Sidenote: Malach. 4. 1.]

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

[Sidenote: Gen. 3. 24.]

[Sidenote: Nahum 3. 3.]

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

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

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

[Sidenote: Isai. 19. 3.]

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

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

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

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

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

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

[Sidenote: 1 Kings 4. 30.]

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

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

CHAP. VII.

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

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

[Sidenote: James 1. 5, 17.]

[Sidenote: Luke 24. 45.]

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

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

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

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

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

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

[Sidenote: 2 Pet. 1. 20.]

[Sidenote: Rom. 8. 7.]

[Sidenote: Isai. 29. 14.]

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

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