Chapter V (3)

The first has reference to the murder of a policeman at Cardiff:--“An inquest was formally opened on the body of William Perry, a constable of the Cardiff police force, who was fatally stabbed on Tuesday by a butcher, named Jones. The medical evidence went to show that the murderer was in a very excited state at the time, but was neither insane nor suffering from _delirium tremens_. The further hearing was adjourned. The ‘Western Mail’ says:--The deceased man Perry was a well-known and very efficient officer. He joined the borough police force on the 5th of July, 1865, and from that time had always conducted himself in a praiseworthy manner, having attained to the position of a first-class constable some time ago. Previous to 1865 he was employed in the Merthyr division of the county police. He was 36 years of age. The superstitious will probably feel interested in the following story, which our reporter heard last night from the lips of the widow herself. Strange as it may seem, it is no less strange than true; and mournful as the circumstance is in itself, those who believe in the efficacy of dreams as prognosticators of future events, will perhaps derive some gratification from it. On Sunday night Mrs. Perry (who resides at Melrose-cottage, Heath-street, Canton), had a dream, which but too faithfully predicted the sad tragedy of yesterday. In the midst of her sleep she saw, to use her own words, a large crowd following her husband down the Cowbridge-road, in the direction of the Westgate hotel, where the murder was committed. She saw, in the horror of her dream, a knife plunged into the breast of her husband, and drawn out again, blood-stained and grimy, by some cruel but unknown hand. She saw, too, the murdered form of her husband borne away, and little thought, when brooding over her awful dream, that it was a ‘dark presage,’ and the precursor of what was soon to be a terrible reality. The dream occasioned her great uneasiness, but she mentioned it to no one until the dreadful tidings of her husband’s death reached her yesterday morning, when the circumstance forced itself vividly upon her recollection.” (A.D. 1873.)

The second example is equally remarkable:--“A singular case of Second Sight is reported from the neighbourhood of Marlborough. A labourer named Duck, employed by Mr. Dixon, of Mildenhall Warren Farm, was in charge of a horse and water-cart on the farm, when the animal took fright and knocked him down. The wheel went over his chest, and the injuries he received were such that his death occurred shortly afterwards. However, the singular part of the story remains to be told. Duck resided at Ramsbury, and immediately after the accident Mr. Dixon despatched a woman to acquaint his wife of the fact. On arriving at her home the messenger found her out gathering wood; but shortly afterwards a girl who was her companion arrived, and, without being told of what had occurred, volunteered the statement that ’Ria (Mrs. Duck) was unable to do much that morning, that she had been very much frightened, having seen her husband in the wood. Shortly afterwards Mrs. Duck returned, without any wood, and, being informed by a neighbour that a woman from Mildenhall Woodlands wished to see her, ejaculated immediately, ‘My David’s dead, then.’ Inquiry has since been made by Mr. Dixon of the woman, and she positively asserts that she saw her husband in the wood, and said, ‘Holloa, David, what wind blows you here, then?’ and that he made no reply. Mr. Dixon inquired what time this occurred, and she replied about 10 o’clock, the hour at which the fatal accident took place.” (A.D. 1874.)

Before this chapter is closed, the following account, which created the deepest impression in the town and neighbourhood of Devizes, is embodied in terms which plainly enough set forth its point and purpose. It is an awful example of God’s summary judgment, recorded by the local authorities both as a memorial of the Supernatural and as a warning to all:--

“The Mayor and Corporation of Devizes avail themselves of the stability of this building [the Market Cross,] to transmit to future times the record of an awful event which occurred in the Market Place in the year 1753, hoping that such record may serve as a salutary warning against the danger of impiously invoking Divine vengeance, or of calling on the Holy Name of God to conceal the devices of falsehood and fraud:

“On Thursday, the 25th of January, 1753, Ruth Pierce, of Potterne in this county, agreed with three other women to buy a sack of wheat in the market, each paying her due proportion towards the same. One of these women, in collecting the several quotas of money, discovered a deficiency, and demanded of Ruth Pierce the sum which was wanting to make good the amount. Ruth Pierce protested that she had paid her share, and said: _She wished she might drop down dead if she had not._ She rashly repeated the awful wish; when, to the consternation and terror of the surrounding multitude, she instantly fell down and expired, having the money concealed in her hand.”

The narrative of this solemn event was by order of the authorities recorded on a tablet and hung up in the Market house (a row of sheds near the Cross). When the building was taken down, Mr. Halcombe, who kept the Bear Inn, in order that the remembrance might not be lost, caused it to be inscribed on the pediment of a couple of pillars which stood opposite his inn, supporting the sign of the Bear.

The sign was removed in 1801, and a few years after Lord Sidmouth having presented to the town the New Cross, which forms the central ornament of the Market Place, the Mayor and Corporation “availed themselves,” to use their own language, “of the stability of the new structure to transmit to future time a record of the awful death of Ruth Pierce in hope that it might serve as a salutary warning against the practice of invoking the Sacred Name to conceal the devices of falsehood and fraud.”

And now to conclude this portion of the subject. Each example already recorded has, no doubt, told its own story sufficiently well. Some cases may appear to certain minds to be as trivial as they certainly are, to others, marvellous and inexplicable; other examples, again, cannot fail to leave a deep impression on the reader, as well from the remarkable character of the presentiments and dreams themselves, as from the reasonable testimony by which their truth is supported by persons of repute and credibility. The Editor has intentionally avoided the making of comments, either prolix or the reverse, preferring to present to the reader each recorded narrative, as received or obtained by himself, without dissertations, theories, or explanations.

END OF VOL. I.

CHISWICK PRESS:--PRINTED BY WHITTINGHAM AND WILKINS,
TOOKS COURT, CHANCERY LANE.

GENERAL INDEX.

A Discerner of spirits, i. 81

Abimelech’s dream, i. 210

Aerolites, i. 24

After-vision of a suicide, ii. 75

Alexander Macdonald’s dream, i. 285

Amulet of the Grahams, i. 277

---- of the Macdonald Lockharts, i. 278

Ann Thorne bewitched, i. 194

Apparition at Ballarat, ii. 61

---- at time of death, ii. 59

---- in the Jewel House, ii. 105

---- near Cardiff, ii. 114

---- of a college friend, ii. 71

---- of a crow, ii. 131

---- of a dying father, ii. 58

---- of a dying lady to her children, ii. 64

---- of a father to his son, ii. 58

---- of a friend, ii. 60

---- of a sister, ii. 59

---- of a son to his mother and another, ii. 73

---- of an officer, ii. 10

---- of Dr. Ferrar’s daughter, ii. 25

---- of Philip Weld, ii. 51

---- of Rev. W. Naylor, ii. 7

---- of S. Stanislaus, ii. 51

---- seven years after death, ii. 71

---- to a gentleman, ii. 119

---- to a lady and her child, ii. 113

---- to a lady and her child, ii. 117

---- to a sentry, and his death thereupon, ii. 108

---- to Lord Brougham, ii. 68

---- to Lord Chedworth, ii. 35

---- to Mr. Andrews, ii. 41

Apparitions at Oxford, ii. 209

Arrowsmith, Trial of Rev. E., i. 91

Arrowsmith’s Hand preserved, i. 95

Authentication of Lamb’s cure, i. 96

Barony of Chedworth, ii. 34

Belief in God universal, i. 5

Benediction, The principle of, i. 90

Beresford apparition, The, ii. 11

Bird, The Spectral, ii. 128

Bisham Abbey, Ghost at, ii. 91

Bishop Joseph Hall on temporal punishment, ii. 89

Bishop Ken’s hymn, ii. 82

Blessing and cursing, Power of, i. 90.

Bosworth’s testimony, Mr. T., ii. 146

Bridget Bishop accused of witchcraft, i. 198

Bull of Pope Innocent VIII. against witchcraft, i. 162

Captain William Dyke, ii. 22

Cardan, Jerome, i. 282

Case of Annie Milner, i. 169

---- of Martha Brossier, i. 165

Catharine Campbell accused of witchcraft, i. 197

Catholic claim to exclusive use of exorcism, i. 163

Causation, The law of, i. 3

Chamber, John, on “Judiciall Astrologie,” i. 200

Charles I., Omens concerning, i. 267, 271

Charles Ireland bewitched, i. 186

Chevalier’s testimony concerning Spiritualism, Mr., ii. 180

“Christ is coming” quoted, ii. 136.

Christian Shaw bewitched, i. 197

Christian writers on the Supernatural, i. 31

Christianity, Morse on the decline of, ii. 137

Citation, Remarkable case of, i. 90

Club, The Hell-Fire, ii. 207

Colgarth, The Philipsons of, i. 90

Collins’s Sermon, Rev. H., i. 135

Cometism, The Trinity of, i. 19

Constantine victorious, i. 38

Creslow, Haunted chamber at, ii. 92

Criticism upon Mr. Congreve, i. 20

Crookes, Mr. W., on Spiritualism, ii. 159, 162, 164

Cross of Constantine, The, i. 35

---- fire seen in France in 1826, A, i. 16

Cure, Miraculous, i. 95

---- Miraculous, by the Blessed Sacrament, i. 121, 125

Daimonomagia, i. 174

Dale-Owen, Mr., quoted, ii. 183, 185

Death of Captain Speer, i. 253

---- of Rev. S. B. Drury, i. 251

De Lisle’s, Miss, death, Supernatural music at, i. 135

De Lisle, Mr., on the Weld ghost story, ii. 54

---- Mr. Edwin, on Strauss, i. 2

Demons, Belief in, ii. 212

Denial of the Supernatural, i. 1

Details of the Supernatural, i. 8

Discovery of a lost will, i. 204

Disease of witchcraft, i. 174

Double apparition at time of death, ii. 55

---- in the West Indies, ii. 58

Dr. Lamb, the sorcerer, i. 202

Dr. Newman on ecclesiastical miracles, i. 36

Dr. Samuel Johnson on the Lyttelton story, ii. 45

Dr. William Harvey’s escape from death, i. 284

Dream of a child, Warning given in the, i. 260

---- of a dignitary realized, i. 257

---- of a housekeeper realized, i. 240

---- of a widow lady, i. 258

---- of Adam Rogers, i. 219

---- of Andrew Scott, i. 261

---- of Mr. Matthew Talbot, i. 225

---- of Mr. Williams of Scorrier, i. 226

---- of the Princess Natgotsky, i. 255

---- of the Swaffham tinker, i. 215

---- Prognostication of death in a, i. 250

---- Remarkable, of a clergyman, i. 247

---- Warning given in a, i. 254

---- Warning neglected, i. 244

Dreams and visions, i. 211

Dreams, Nature of, i. 210

---- of James Jessop, i. 244, 245

---- recorded in Scripture, i. 211

---- reproduction of thoughts in, i. 215

---- supernatural, i. 210

Dunbar’s testimony, Rev. Dr., ii. 218

Dungeon at Glamis Castle, The, ii. 114

Early Popes martyrs, The, i. 31

Eastern form of exorcism, i. 162

Ecclesiastical miracles, i. 32

Effect of the Supernatural, i. 7

Elimination of God, The, i. 19

Elizabeth Gorham bewitched, i. 187

---- Style accused of witchcraft, i. 177

---- Tibbots bewitched, i. 178

---- Treslar hung for witchcraft, i. 181

Ellinor Shaw and Mary Philips, i. 182

Emperor Julian thwarted, The, i. 42

English canon concerning exorcism, i. 164

---- statutes against witchcraft, i. 163

“Eternal,” The term, i. 5

Execution of Frederick Caulfield, i. 223

---- of Lamb’s servant, i. 203

Exhumation of James Quin, i. 236

Exorcism, Power of, i. 57, 69, 82

---- Latin form of, i. 138

---- Oriental form of, i. 162

Facts of witchcraft and necromancy, i. 164

Faculty of Jerome Cardan, i. 283

Fall of aerolites, i. 25

False reasoning, i. 26

Ferrers family, Omen concerning, i. 272

Florence Newton accused of witchcraft, i. 180

Friday an unlucky day, i. 282

Ghost of Bisham Abbey, ii. 91

God and His creatures, i. 4

---- The elimination of, i. 19

Guesses of Science, The, i. 14

Hand of Arrowsmith preserved, i. 95

Hanmer, Mr. C. L., on an apparition, ii. 60

Hannah Green’s testimony, i. 242

Haunted houses and localities, ii. 82

---- chamber at Creslow, ii. 92

---- Glamis Castle, ii. 114

---- house at Barby, ii. 109

---- house at Berne, ii. 126

---- house in Cheshire, ii. 116

---- house in Scotland, ii. 123

---- place at York Castle, ii. 96

---- places, ii. 84

---- police cell, ii. 121

---- road near Cardiff, ii. 114

---- room at Glamis Castle, ii. 112

---- room in the Tower, ii. 104

---- spot in Yorkshire, ii. 100

Hell-Fire Club, The, ii. 207

Henry Spicer’s testimony, Mr., ii. 75

---- IV. of France, Omen of death to, i. 267

Herder on Witchcraft, ii. 210

Heresies of the modern Spiritualists, ii. 185, 191

Home, Mr. Daniel, ii. 151, 153

Hospitals, Christian in their origin, i. 10

Howell, Mr. J., on Spiritualism, ii. 176, 177

Howitt, Mr. W., on eternal punishment, ii. 186, 188

Hume on miracles, i. 23

Increase Mather on the tests of demoniacal possession, i. 173

---- Mather’s “Cases of Conscience,” i. 195

Inquiries regarding Wynyard, ii. 33

Jane Brookes accused of witchcraft, i. 175

---- Wenham accused of witchcraft, i. 192

Johnson, Dr. Samuel, on the Lyttelton ghost, ii. 45

Kostka’s, S. Stanislaus, apparition, ii. 53

---- picture at Stonyhurst, ii. 53

Labarum, The, i. 37

Lactantius on dreams, i. 213

Lady Betty Cobb, ii. 15

Lancashire demoniacs, The, i. 171

Lane, Mr., on Modern Necromancy, ii. 215, 217

Laud, Omens concerning Archbishop, i. 271

Law of causation, The, i. 3

Lecky, Mr. W. H. E., on the Oxford Movement, ii. 232

Legion, The Thundering, i. 34

Longdon, Mary, bewitched, i. 194

Lord Falkland, Omen concerning, i. 270

Lord Litchfield’s note of a presentiment, i. 281

---- testimony, i. 281

Lord Westcote’s testimony, ii. 42

Lyttelton Ghost story, ii. 36, 42, 46

Macdonald’s, A., case of second sight, i. 285

Macknish on dreams, i. 215

Major George Sydenham, ii. 22

Marquis de Marsay on Spirits, ii. 86

Mary of Medicis, Omen of death to, i. 267

Media, Table of Spiritual, ii. 143

Mines, Haunted, ii. 84

Ministry of Angels, ii. 82

Miracles at Rome in 1792, i. 17

---- Bishop Hall on, ii. 230

---- examination of at Rome, ii. 227

---- of our Lord, i. 30

---- of Prince Hohenlohe, i. 17

---- wrought by the Blessed Sacrament, i. 123, 126

Miracle at Garswood, i. 96

---- at Metz, i. 128

---- at Typasa, i. 42

---- under Marcus Aurelius, i. 33

Miraculous cure at Pontoise, i. 83

---- facts, Tradition of, i. 32

---- of Joseph Lamb, i. 95

---- of Mary Wood, i. 114

---- of Winifred White, i. 116

Mediumship, ii. 143

---- Clairlative, ii. 146

---- Clairvoyant, ii. 150

---- Developing, ii. 148

---- Duodynamic, ii. 148

---- Gesticulating, ii. 144

---- Homo-motor, ii. 147

---- Impersonating, ii. 145

---- Impressional, ii. 150

---- Manipulating, ii. 145

---- Missionary, ii. 149

---- Motive, ii. 144

---- Neurological, ii. 146

---- Pantomimic, ii. 145

---- Pictorial, ii. 148

---- Psychologic, ii. 147

---- Psychometric, ii. 148

---- Pulsatory, ii. 145

---- Speaking, ii. 150

---- Symbolic, ii. 147

---- Sympathetic, ii. 146

---- Therapeutic, ii. 149

---- Tipping, ii. 144

---- Vibratory, ii. 144

Miss Weld’s testimony, ii. 54

Modern scientific methods, i. 10

Monsignor Patterson’s testimony, ii. 52

More’s “Antidote against Atheism,” i. 173

Mr. De Lisle on Miracles, i. 15

Mr. De Lisle’s testimony, ii. 54

Mr. Edwin De Lisle in reply to Strauss, i. 4

Mr. E. Lenthal Swifte’s testimony, ii. 104

Mr. George Fortescue’s declaration, ii. 43

Mr. Henry Cope Caulfeild’s testimony, ii. 115

Mr. Herbert Spencer answered, i. 11

Mr. J. G. Godwin’s declaration, ii. 68

Mr. Laxon’s wife tormented, i. 189

Mr. M. P. Andrews’ declaration, ii. 43

Mr. Ralph Davis on the Northampton witches, i. 182

Mr. Rutherford’s declaration, i. 263

Mr. William Talbot’s testimony, i. 226

Mrs. Baillie-Hamilton’s testimony, ii. 66

Mrs. George Lee’s testimony, i. 230

Mrs. Kempson’s testimony, i. 254

Murder discovered by a dream, i. 221

---- of Maria Martin discovered, i. 231

---- of the crippled and imbecile, i. 9

Naturalistic materialism, i. 10

Nature of God, i. 6

---- dreams, i. 210

Necromancy recognized by the fathers, i. 161

---- in China, ii. 220

Northamptonshire witches, The, i. 182

Notions, reintroduction of Pagan, i. 13

Old traditions generally accepted, ii. 90

Omen concerning Archbishop Laud, i. 271

---- concerning King Charles I., i. 268, 269, 270

---- concerning Lord Falkland, i. 270

Omens and prognostications, i. 263

---- The subject of, i. 263

Opinions of Strauss, i. 3

Oracles, The cessation of, i. 282

Ostrehan’s, Captain, testimony, ii. 218

Oxenham omen, The, i. 273

Pagan notions, Reintroduction of, i. 13

Patterson’s, Monsignor, information, ii. 52

Perrone, Father, on Spiritualism, ii. 184

Philipsons of Colgarth, The, i. 90

Planchette, Use of, ii. 220, 222

Plumer Ward’s, Mr., account of the Lyttelton ghost, ii. 46

Plutarch on the “Cessation of Oracles,” i. 282

Popes martyrs, The early, i. 31

Portrait of S. Stanislaus, ii. 53

Power and malice of Satan, ii. 83

---- of blessing and cursing, i. 90

---- of exorcism claimed exclusively, i. 163

Presentiment of Lieutenant R----, i. 250

---- of death, i. 262

---- to Lady Warre’s chaplain, i. 281

Principle of benediction, The, i. 88

Principles of the Broad Church party, ii. 137

Prognostication of death in a dream, i. 250

---- of death to Captain Speer, i. 252

Prognostications and omens, i. 263

Propriety of a revelation, i. 5

Purbrick, Rev. E. J., on the Weld ghost story, ii. 54

Purport of dreams, i. 212

Rebuilding of the Temple, i. 42

“Report on Spiritualism” quoted, ii. 153

Rev. Dr. Cox’s testimony, ii. 54

Rev. Dr. J. M. Neale’s testimony i. 243

Rev. Edward Price on the World of Spirits, ii. 82

Rev. G. R. Winter on the Swaffham tinker, i. 215

Rev. H. N. Oxenham’s testimony, i. 277

Rev. J. Richardson’s testimony, i. 253

Rev. John Wesley on evil spirits, ii. 85

Rev. Joseph Jefferson’s testimony, ii. 100

Rev. Mr. Perring’s dream realized, i. 234

Rev. T. J. Morris’s testimony, i. 240

“Rules for the Spirit Circle” quoted, ii. 151

S. Augustine on miracles, i. 30

S. Bernard on dreams, i. 214

S. Cyprian on dreams, i. 214

S. Cyril on dreams, i. 214

S. Irenæus on miracles, i. 41

S. John’s College, Oxford, Founding of, i. 267

S. Pacian on miracles, i. 41

S. Thomas Aquinas on dreams, i. 214

Sacrilege discovered by a dream, i. 232

“Sadducismus Triumphatus” referred to, i. 199

Satan, power and malice of, ii. 83

Science and faith, Rev. R. S. Hawker on, ii. 239

Science of the Pagan oracles, i. 161

“Scientific View of Modern Spiritualism” quoted, ii. 143

Scott, Dream of Andrew, i. 261

Scripture on witchcraft and necromancy, i. 164

Séance at the Marshalls’, i. 203

---- record of, from “Spiritual Magazine,” ii. 169

Second sight, Treatise on, i. 285

---- at Cardiff, i. 286

---- at Ramsbury, i. 288

---- Jerome Cardan’s gift of, i. 283

Sexton, Dr. G., on spiritualism, ii. 225

Shakespeare’s conception of the supernatural, ii. 89

Singular prognostication, i. 250

Sir Christopher Heydon on astrology, i. 200

Sir George Caulfeild, i. 223

Sir Henry Chauncy trying witches, i. 193

Sir Henry Yelverton and his death, i. 95

Sir Martin Beresford, ii. 13

Sir Matthew Hale’s evidence as to witchcraft, i. 163

Sir Thomas Brown’s evidence against witchcraft, i. 163

Slade’s, Sir Alfred, testimony, ii. 218

Somerset omen, The, i. 266

Sorcery of Dr. Lamb, i. 202

_Sortes Virgilianæ_, The, i. 269, 270

Sound of a drum, The, i. 278

Southey on haunted localities, ii. 84

Spectral dog, The, i. 280

Spectre of Lady Hobby, The, ii. 91

Spedlin’s Tower haunted, ii. 97

Spirits, perturbed, ii. 87

---- World of, ii. 82

Spiritualism despised, ii. 139

---- modern, ii. 135, 169

---- Mr. W. Crookes on the phenomena of, ii. 159

---- Origin of, ii. 141

Spiritualistic manifestations, i. 205;
ii. 151, 153, 155, 157, 160, 161, 163, 169, 173, 175, 176, 177, 178,
180

Statement of Lord Lyttelton’s valet, ii. 45

Stigmatization, i. 98, 100, 101, 102, 105, 109

Strauss, Opinions of, i. 2

Successful exorcism by an English clergyman, i. 80

Sudden death of Ruth Pierce, i. 289

Supernatural banished, The, ii. 140

---- basis of life, i. 12

---- its work, i. 2

---- noises at Abbotsford, ii. 99

---- religion, i. 18

Surey demoniac, The, i. 177

Tertullian on dreams, i. 213

Testimony to the fulfilment of a solemn Curse, i. 117

The Chester-le-Street apparition, ii. 3

The Christian system, i. 26

The Lyttelton ghost story, ii. 35

The Misses Amphlett, ii. 39

The Oxenham omen, i. 274

The result of a solemn Curse, i. 117

The sound of a drum, i. 278

The spectral dog, i. 280

---- bird, ii. 128

The use of the Sign of the Cross, ii. 4

The white bird of the Oxenhams, i. 274

Theories concerning dreams, i. 210

Thirteen to Dinner, i. 281

Thomas Aquinas on miracles, S., i. 28

Three men rescued by a dream, i. 231

Tichborne dole, The, i. 264

---- Curse and Prophecy, The, i. 265

---- Mabella, Lady, i. 264

---- Sir Henry, i. 265

---- Sir Roger, i. 264

Tinley, Dream of Samuel, i. 262

Tradition of miraculous powers, i. 32

Treatise on second sight, i. 285

Trial of Rev. E. Arrowsmith, i. 91

Trinity of Comteism, The, i. 19

Twice-repeated dream of a sailor, i. 231

Tyrone apparition, The, ii. 11

Unalterable experience, i. 24

Use of the Sign of the Cross, ii. 4

Wallace, Mr. A., on spiritualism and science, ii. 193

Wandering souls, ii. 87

Ward’s account of the Lyttelton ghost, Mr., ii. 46

Warning given in a dream, i. 238, 254

---- given to a lady by a dream, i. 242

---- to a lady, i. 258

---- to a little child, i. 260

---- to two persons in dreams, i. 258

“Weekly Register,” The, on Mr. Wallace’s theories, ii. 197

Weld ghost story, The, ii. 49

---- Philip, drowned, ii. 50

---- Very Rev. Alfred, S. J., on the Weld ghost story, ii. 54

Weld’s, Philip, apparition, ii. 53

Westcote, Lord, on the Lyttelton ghost, i. 33

White’s Dream, Sir Thomas, i. 266

Witchcraft and necromancy, i. 152

---- and sorcery, Canon Melville on, i. 156

---- common in non-Catholic countries, i. 201

---- condemned in Scripture, i. 152, 155

---- Definition of, i. 174

---- Examples of, i. 176-201

---- George More on, i. 171

---- Herder on, ii. 210

---- Jane Wenham accused of, i. 192

---- Joseph Glanville on, i. 175

---- recognized by the Fathers, i. 161

---- Rev. John Wesley on, i. 160

Witches, The Northamptonshire, i. 182

“Wonders of the Invisible World,” i. 198

World of spirits, The, ii. 82

Wynyard ghost story, The, ii. 26

FOOTNOTES:

[1] “Westminster Review,” July, 1872.

[2] Acts xvii. 27.

[3] The idea of the eternal enters largely into the stock arguments of unbelief; for it is through the asserted “eternity of matter” that the unbeliever shifts away the ideas of creation and a creator.

[4] Articles of Religion, No. 1, Book of Common Prayer.

[5] Christianity, as we know, exhorted men and women to the care of the aged, the suffering, and the infirm. Our Blessed Saviour’s promise, regarding the gift of a cup of cold water and its reward, was not forgotten. Christian love resisted and cast out Pagan selfishness. Hospitals were built where the diseases of the poor might be cured; where the sore distress of hopeless pain and slow wasting-away might be soothed; and asylums were provided where the weak and imbecile might be tended. Now if the Pagan theories of “scientific people” are applied, the chief duty of physicians in the future will be to poison their patients. Such a conception would be ludicrous were it not so utterly revolting.

[6] A writer in an influential organ of opinion connected with the American Church puts forth the following vigorous protest:--

“It is quite as well that we should be accustomed to the logical consequences of some of our philosophies. The tradition of Christianity is so strong upon the most ‘advanced’ of our wise men that it holds them back from the carrying-out of their principles. But here and there is one, and we should all be thankful to him who is so intellectually constituted that he must carry ‘a law’ to its issue, and by the issue let us see the nature of the law. The hint of what may be is given in the revival of the advocacy of suicide for the wretched, and the putting to death of the helpless. Naturalism carried out comes to that conclusion. Mr. Herbert Spencer had been patiently laying down principles which scores who think they think are accepting, without the slightest idea, on his part apparently or on theirs, that they are simple savagery and pure Paganism, and that the man who dines off his aged mother has been acting on them, though Mr. Spencer’s name had never been heard in his native speech.

“In some sense of the supernatural, in some faith in the unseen, in some feeling that man is not of this world, in some grasp on the Eternal God, and on an eternal, supernatural, and supersensuous life, lies the basis of all pity and mercy, all help and comfort and patience and sympathy among men. Set these aside, commit us only to the natural, to what our eyes see and our hands handle; and while we may organize society scientifically, and live according to ‘the laws of nature,’ and be very philosophical and very liberal, we are standing on the ground on which every pack of wolves gallops.

“One may safely say, ‘If you will show me, on any principle of naturalism, or any rule of what you shallowly in these days call ‘philosophy,’ on any law of nature, why I should not strangle my deaf and dumb child, smother my paralytic father, or drown my hopelessly insane wife, then I will turn materialist also.’ We are far from believing that these gentlemen know how they have been undermining the foundations of civilized and social life. A lurid glare cast across these speculations, like this English discussion of Euthanasia, may startle some whom Mr. Tyndall’s discussion of the scientific absurdity of prayer might not startle, though both are locked in one, and stand or fall together. But however it be, we are sure that man will find that society stands on supernatural ground, that the Family and the Nation are divine, and that ‘Naturalism,’ modified or disguised as it may be, is only isolated savagery--‘every man for himself, and the weakest to the wall.’”

[7] A writer in the “Church Journal” of New York puts the case well and fairly as follows:--“The scientific people have taken up the lost weapons of bigoted theological polemics, and assail with the rough sides of their tongues and pens any man who calls for further evidence, or presumes to bring their assumptions to the test of examination. But having no more reverence for the unsustained _dicta_ of Sir Charles Lyell, Mr. Proctor, or Professor Tyndall, than for the same sort of _dicta_ from a Middle Age monk, we shall go on calling for proof. Our credulity is incapable of saying ‘we know’ about a thing of which, when we examine, nobody ‘knows’ anything, except that some scientific man asserts it in his book.

“We are not ‘enemies to science;’ we only want science, and not guesses. And the thoroughly unscientific, uncritical, and credulous way in which men like Mr. Proctor are declaring ‘we know’ about things of which they know nothing, is one of the greatest obstacles with which science has to contend.”

[8] “La Croix de Migné vengée de l’incrédulité du siècle.” Published at Paris, in 1829.

[9] “Account of the Miraculous Events at Rome in the years 1792 and 1793.” Published in London, by Keating and Brown, Duke Street, Grosvenor Square.

[10] Hume’s “Essays and Treatises on Various Subjects,” second edition, vol. ii. p. 122. London, 1784.

[11] Ibid. vol. ii. p. 133.

[12] Take for example the subject of meteoric stones. Marked changes with regard to a belief in these, have existed in the past. The scholar can testify that antiquity is undoubtedly in favour of their existence. Plutarch, for example, in his “Life of Lysander,” describes a celebrated aerolite which fell in Thrace, and History testifies unmistakably to similar events--more particularly to the preservation of such in ancient temples. Yet it was not until the year 1803, when meteoric stones fell at L’Aigle in Normandy, that the Academy of Sciences in Paris appointed a committee to investigate the case, and their report determined the question. Mr. W. G. Nevill, F.G.S., of Gresham Street, City, London, comprises the above in the following testimony to facts which appeared in the “Standard,” of Feb. 25, 1873. “With reference to a paragraph headed ‘An Exercise of Credulity’ in your paper of the 24th instant, allow me to offer a few observations, as the circumstance narrated therein of the fall of an aerolite on board the Seven Stones light-vessel, as narrated by the crew, is of extreme interest. The men in the light-vessel service are carefully selected by the elder brethren of the Trinity House and trained to make observations on the weather and record them in books at the time, which books are received as evidence in the Admiralty Court. Their account agrees in the main with the details given in other cases. My father, Mr. W. Nevill, of Godalming, has a collection of specimens of 226 distinct falls of such bodies. These take place in all parts of the world. I believe only one instance has before been recorded in England. That occurred at Wold Cottage, Thwing, Yorkshire, on Dec. 13, 1795. One of the earliest recorded falls took place at Guisheim, in Alsace, during a battle, Nov. 7, 1492, and was preserved in the neighbouring church. A large shower of stones took place at L’Aigle, in north of France, on April 26, 1803 (not very far from the Seven Stones). These stones are of a grey ashy colour and invariably coated with black enamel; other meteorites are composed of solid native iron, and are sometimes of large size, as the one at Bitburg in Rhenish Prussia, which weighed several tons.”

[13] “Athenæum,” for March 12, 1859, p. 350.

[14] Testimonies to the Supernatural amongst Christian writers are abundant. The following may be instanced as a few concerning such events, both in the second and third centuries:--Justin Martyr, Ap. ii. cap. vi.; Dial. cum Tryph. cap. xxxix. and lxxxii.; Irenæus, ii. 31 and v. 6; Tertullian “Apolog.” cap. 23, 27, 32, 37; “Origen against Celsus,” book i. p. 7 and book vii. pp. 334-335, Ed. Spencer; Dionysius of Alexandria, in “Eccl. Hist.” of Eusebius, vi. 40; Minucius Felix Octav. p. 361, Ed. Paris, 1605; S. Cyprian, “De Idol. Vanit.” p. 14.

[15] S. John xiv. 12.

[16] “Hist. Eccles.” cap. v. Chronicon. p. 82.

[17] The following version by Dio. Cassius, translated from the “Annals” of Baronius, affords no slender testimony to the account by Eusebius given in the text:--“When the barbarians would not give them battle, in hopes of their perishing by heat and thirst, since they had so surrounded them that they had no possible means of getting water; and when they were in the utmost distress from sickness, wounds, sun, and thirst, and could neither fight nor retreat, but remained in order of battle and at their posts in this parched condition, suddenly clouds gathered, and a copious rainfall, not without the mercy of God. And when it first began to fall, the Romans, raising their mouths towards heaven, received it upon them; next, turning up their shields and helmets, they drank largely out of them, and gave to their horses. And when the barbarians charged them, they drank as they fought, and numbers of them were wounded.... And while they were thus incurring heavy loss from the assault of the enemy, because most of them were engaged in drinking, a violent hailstorm and much lightning were discharged upon the enemy. And thus water and fire might be seen in the same place falling from heaven, that some might drink refreshment and others be burnt to death.”--Dion. Cass. “Hist.” lxxi. p. 805.

[18] The treatise of Apollinaris, it should be added, is lost; and there seems to be some ground for believing that a particular Legion bore the name “Thundering” as far back as the days of Augustus. This latter assertion, however, even if proved, cannot set aside the leading facts recorded in the text.

[19] “Life of Marcus Antonius,” chap. xxiv.

[20] “Historia Romana,” lxi. 8.

[21] Mosheim’s “Ecclesiastical History” (Ed. Stubbs), vol. i. pp. 99-101. London, 1863.

[22] “Two Essays on Scripture Miracles and on Ecclesiastical,” by J. H. Newman, pp. 273-4, Second Edition. London, 1870.

[23] Socrates, Philostorgius, Gelasius, and Nicephorus declare that the Cross was in the sky. Sozomen, too, on the authority of Eusebius, makes a similar statement. So likewise does Rufinus.

[24] This standard was known by the name of the “Labarum”--a word the etymology of which is very uncertain. It was a pole plated with gold, upon which was laid horizontally a cross-bar, so as to form the figure of a cross. The top of the perpendicular shaft was adorned with a golden crown, ornamented with precious stones. In the middle of this crown was a monogram representing the name of Christ by the two Greek initial letters Χ and Ρ. A purple veil of a square figure hung from the cross-bar, which was likewise spangled with jewels. Gretser, “De Cruce,” Lib. i. cap. iv.

[25] S. John v. 20.

[26] Liber cont. Hær. c. xxxi.

[27] Daniel ix. 20-27.

[28] These miraculous interventions are testified to by S. Gregory Nazianzen, S. Chrysostom, and S. Ambrose, as well as by Rufinus, Socrates, Sozomen, and Theodoret. They are also recorded by Philostorgius the Arian, and by Ammianus the Pagan. Bishop Warburton published a volume entitled “Julian” in proof of their miraculous character, and they are acknowledged as such by Bishop Halifax on p. 23 of his “Discourses.”

[29] Those who testify to the truth of this miracle are firstly a Christian prelate, Victor Vitenus, “Hist. Pers.” sec. Vandal, iii. p. 613, whose words are translated above; the Emperor Justinian (who declares that he had seen some of the sufferers, “Codex Justin.” Lib. I. Tit. xxx. Ed. 1553); the Greek historian, Procopius of Cæsarea, who asserts that their tongues were cut off as low down as their throat, and that he had conversed with them, Lib. I. “De Bell. Vand.” cap. viij. and x. 1. Æneas of Gaza, a Platonic philosopher, who, having examined their mouths, remarked that he was not so much surprised at their being able to talk, as at their being able to live. He saw them at Constantinople. Mosheim, amongst Protestants, and Dodwell, the nonjuror, amongst English writers, frankly admit the miracle. The most lucid and exhaustive account, however, may be found in Section ix. of Dr. J. H. Newman’s “Essays on Miracles,” pp. 369-387 (Second edition, London, 1870), where the ancient evidence is set forth at length.

[30] On this subject a volume has recently been published, entitled “The Tongue not Essential to Speech: with Illustrations of the Power of Speech in the African Confessors.” By the Hon. Edward Twistleton. London: 1873. This book has been carefully and exhaustively criticized in “The Month,” for September, 1873. It will be sufficient here to remark that the modern scientific objections to this miracle, that, because in a certain case, by the skill of an operator, a tongue was so removed with marked dexterity in recent times, therefore the power of speech retained by the African Confessors was an ordinary event, are objections at once inconsequential and invalid.

[31] “De Civitate Dei,” Lib. xxii. p. 8.

[32] “Epist. Sti. Greg.;” “Hist. Bed.” Lib. i. c. xxxj.

[33] _Vide_ “Sti. Bernardi Vita,” _in loco_, published by Mabillon.

[34] They were examined on the spot, by virtue of a Commission from John III. King of Portugal, and were generally acknowledged, not only by Europeans, but also by native Mahometans and Pagans. The important and conclusive testimony of three Protestant writers--Hackluyt, Baldens, and Tavernier--is set forth in Bouhours’ “Life of Francis Xavier,” which our own poet, John Dryden, translated and published.

[35] S. Matthew xv. 22-28.

[36] S. Mark iii. 11. _Ibid._ iii. 15, 22-30.

[37] S. Mark v. 2-15. See also S. Luke viii. 26-40. Instances of such power bestowed and exercised over unclean or deaf and dumb spirits may be found in the following:--S. Mark vi. 13; vii. 25-30; ix. 17-29. S. Luke iv. 33-37; ix. 38-42; xi. 14-26. Acts v. 12, 16; xvi. 16-18; xix. 13-20; xxviii. 3-6.

[38] One of the most distinguished physicians in London recently assured the Editor that, in his judgment, numerous peculiar and remarkable cases both of epilepsy and madness could only be duly and rationally accounted for by the Christian theory of possession; and he himself declared that if the Church’s spiritual powers on the one hand, and the virtue of faith on the other, were more commonly put into practice than they are, many cures, by God’s blessing, might be looked for.

[39] “The History of Cornwall,” by Fortescue Hitchins, Esq., in 2 vols. 4to. Helston, 1824. Vol. ii. pp. 548-51.

[40] The parish of Little Petherick is six miles north of S. Columb, and three due south from Padstow.

[41] Bishop Seth Ward, D.D.--Editor.

[42] “No minister or ministers shall ... without the license and direction (_mandatum_) of the Bishop ... attempt upon any pretence whatsoever either of possession or obsession, by fasting or prayer, to cast out any devil or devils, under pain of the imputation of imposture or cosenage, and deposition from the ministry.”--Canons of 1604, No. 72.

[43] Mr. Hawker quotes from the Diary of Mr. Ruddle for July 10th, 1665, the following triumphant entry:--“How sorely must the infidels and hereticks of this generation be dismayed when they know that this Black Death, which is now swallowing its thousands in the streets of the great city [London] was foretold six months agone, under the exorcisms of a country minister, by a visible and suppliant ghost! And what pleasures and improvements do such deny themselves who scorn and avoid all opportunity of intercourse with souls separate, and the spirits, glad and sorrowful, which inhabit the unseen world.”--pp. 123-4.

[44] In the act of exorcism, of course it is not necessary that the exorcist be a clergyman, in other words, in holy orders. An “exorcist” technically so called, when formally ordained, is only in “minor” and not in “holy” or “sacred orders.” Any Christian layman, with faith and a hearty desire and readiness to abide by the rules of the Church, can perform the act of exorcism, if no duly-ordained exorcist can be had; just as a layman (in the absence of a priest), can validly baptize. By baptism the “old man” is cast out, and the work of regeneration formally effected. By exorcism, some evil spirit or devil is expelled from a person possessed, in the Name of our Adorable Redeemer, Who triumphed over death and hell, and Who delegated Divine powers to the Church which He instituted. “It belongs to an exorcist,” writes a distinguished Western divine, “by exorcisms to deliver energumens and catechumens from the vexations of demons.”--“Axioms concerning the Sacraments,” No. lxviii. of Augustinus Hunnæus. On this point, the same theologian, sometime Professor of Theology at Louvain, writes thus:--“In adults catechism, whereby the doctrine of faith is delivered, ought to precede baptism; but exorcism, whereby evil spirits are expelled, and the senses opened to the perception of the mysteries of Salvation, ought to precede catechism. _Both, as well catechism as exorcism, pertain to the office of a priest_; but in catechizing he uses the ministry of a reader: _in exorcism that of an exorcist_.”--“Axioms concerning the Sacraments,” No. xii.

[45] This clergyman, whose name the Editor is not at liberty to mention, is known to many to be “a discerner of spirits.” He is now a dignitary of the English Church in the colonies.

[46] “The same has been attested to myself by M. Denison, nephew to the celebrated Morand, whom I saw at that time at Maubuisson-les-Pontoise. He ran the same career as his uncle, and was also distinguished for his merit. F. G. P.”

[47] Deut. x. 8; Numb. vi. 22-26, a form which the Christian Church has adopted and retained.

[48] Heb. vii. 7.

[49] Another version of this conversation gives the report as follows: “And should I die unjustly and undeservedly, my lord, in that case, you, my lord, shall soon die too, and follow me; yea within the compass of a year.”--_MS. Letter of Very Rev. Dr. Husenbeth._

[50] “That _dead_ dog Arrowsmith” stands in another version of this portion of the narrative.--Editor.

[51] They went in company with Thomas Cutler and Elizabeth Dooley. The above facts were formally authenticated by the parents of Lamb, as also by the Rev. Thomas Sadler, of Trafford, near Manchester; and the Rev. J. Craythorne, of Garswood. A friend who resides in Lancashire informs the Editor that this miracle is firmly believed by thousands (A.D. 1873).

[52] It was on this day that formal and sufficient testimonies were put into writing of the fact of the cure narrated above; and duly signed by those who from their own personal knowledge could testify to the truth of the same.

[53] The event recorded above, Arrowsmith’s sufferings and death, and its details are taken from Dod’s “Church History,” Challoner’s “Memoirs of Missionary Priests,” vol. ii. pp. 130-146; a “Relation of the Death of E. Arrowsmith,” published A.D. 1630; a Latin MS. of his life, preserved at Douay; and special traditional information given to the Editor by the late Very Rev. Dr. Husenbeth, Provost of Northampton.

[54] This wonderful mystery is frequently represented in Christian Art, both with beauty and effect.

[55] See a rare and remarkable pamphlet, by Mr. De Lisle, with etchings by J. R. Herbert, R.A., now out of print, containing an account of his visit to the subject of this miraculous occurrence. London: Dolman, 1841.

[56] The following is the full title of the volume from which the above narrative and the extracts given are taken:--“Louise Lateau of Bois d’Haine, her Life, her Ecstasies, and her Stigmata.” A medical study, by Dr. F. Lefebvre. Translated from the French. Edited by Rev. J. Spencer Northcote, D.D., President of S. Mary’s College, Oscott. To which the following explanatory note may be added:--The name of Dr. Lefebvre is sufficient guarantee of the importance of any work coming from his pen. During twenty years that he has filled the chair of General Pathology and Therapeutics in the University of Louvain he has gained a world-wide reputation by his investigations in the wide and, to a great extent, unexplored field of medical research. Add to this moral qualities of the first order, and ardent zeal in the cause of religion, and we have a character which commands our admiration and esteem in the highest degree. The book, translated into English under the superintendence of Dr. Northcote, is a medical inquiry into the case of Louise Lateau, the Belgian _stigmatizata_. The medical features of the case are all that Dr. Lefebvre proposes to treat, leaving, of course, to the proper ecclesiastical authorities the theological investigation. An abridged account of this case has been published, entitled “Louise Lateau, the Ecstatica of Bois d’Haine,” by Dr. Lefebvre, translated from the French by J. S. Shepard. London: Richardson and Son. 1872.

[57] This account was written in 1874.

[58] Affidavits of the truth of the above narrative have been made by the physician and clergyman who witnessed the miraculous intervention, as also by the person more immediately concerned--Miss Collins.

[59] Among the spectators were the following: Mr. R. Tobin and family, Mr. John Sullivan and wife, Mr. C. D. O’Sullivan and wife, Mr. J. A. Donahue and wife, Mr. George Hooper and wife, Mrs. Emmet Doyle, Mr. D. J. Oliver, and many others. Dr. Polactri was standing by Miss Collins’s bedside, taking notes on the condition of the patient. He confessed the case was beyond the reach of medical science. Her head moved from side to side with the intensity of her agony, and her tongue was parched and swollen.

[60] Mr. D. J. Oliver writes from San Francisco, in a private letter, as follows: “I was awe-stricken whilst beholding the miracle. I know both the young girls, and the account is correct in every particular, except that the stigmata was on both sides of the hands and feet, and not on one side only. I spent an hour with them last evening, and saw them at communion at early mass this morning.”

[61] The account up to this point is copied from a Letter to Miss F. T. Bird, dated September 3, 1809, by Mr. Woodford, an eminent surgeon of Taunton, who attended Mary Wood upon her accident.

[62] Certain stated prayers and devotional exercises continued throughout _nine_ days.

[63] The authentic documents of the examination, and of the whole process of the cure, are contained at length in a work entitled “The Miraculous Cure of Winifred White,” by the Rev. John Milner, D.D., published by Grace of Dublin, and reprinted, on several occasions and in different forms, in England. It may be added that Winifred White departed this life on the 13th of January, 1824, nineteen years after her cure. She died of consumption.

[64] A well-known clergyman of the Church of England.

[65] The account from which the above was compiled was a formal and authentic statement of the Curé de S. Martin, at Metz (A.D. 1865).

[66] The account given above is taken from a small tractate entitled “The Miracle of Metz, wrought by the Blessed Sacrament, June 14, 1865,” translated from the French, by Lady Georgiana Fullerton. With the imprimaturs of His Grace the Archbishop of Westminster and the Bishop of Metz. London: Burns and Co., 1865.

[67] See a series of most interesting letters, entitled “Is God amongst us?” by a Clergyman of the Church of England, published in the “Union” newspaper, for 1857, vol. ii. pp. 262, 329-330. London: Painter.

[68] “The Measure of Christian Sorrow for the Departed,” a Sermon preached at the funeral of Mary Lisle Phillipps de Lisle, by the Rev. Henry Collins, M.A. Loughborough: J. H. Gray, 1860, pp. 11-13.

[69] “Indulgenced prayers are prayers to the recital of which is attached by the Church the grant of _indulgences_. By indulgences Catholics understand a remission of sin, that is, of all those temporal pains which God inflicts for sin committed by His servants after baptism; and the Church teaches that the power of remission was conferred by Jesus Christ when He said to the Apostles, ‘Whatsoever ye shall loose on earth, shall be loosed in Heaven.’” S. Matt. xvi. 19.

[70] An anonymous seventeenth-century writer reasons as follows:--“To know things aright and perfectly is to know the causes thereof. A definition doth consist of those causes which give the whole essence, and contain the perfect nature of the thing defined; where that is therefore found out, there appears the very clear light. If it be perfect, it is much the greater; though if it be not fully perfect, yet it giveth some good light. For which respect, though I dare not say I can give a perfect definition in this matter, which is hard to do even in known things, because the essential form is hard to be found, yet I do give a definition which may at the least give notice and make known what manner of persons they be of whom I am to speak:--A witch is one that worketh by the Devil, or by some devilish or curious art, either hurting or healing, revealing things secret, or foretelling things to come, which the Devil hath devised to entangle and snare men’s souls withal unto damnation. The Conjurer, the Enchanter, the Sorcerer, the Diviner, and whatsoever other sort there is, are indeed encompassed within this circle. The Devil doth (no doubt) after divers sorts and divers forms, deal in these. But no man is able to show an essential difference in each of them from the rest. I hold it no wisdom or labour well spent to travel much therein. One artificer hath devised them all.”

[71] “Thou shalt not suffer a witch to live.”--Exodus xxii. 18. “Neither shall ye use enchantment.”--Levit. xix. 26. “Regard not them which have familiar spirits, neither seek after wizards, to be defiled by them.”--Ibid. ver. 31. “When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a necromancer. For all that do these things are an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.”--Deut. xviii. 9-12. Of Manasseh is recorded, that “He caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards.”--2 Chron. xxxiii. 6. Lastly, S. Paul mentions “witchcraft” amongst such “works of the flesh” as “adultery, fornication, heresies, drunkenness, and murders.”--Galat. v. 19-21.

[72] Many of the heathens cordially defended magic and Necromancy. For example, Asclepiades, who lived in the time of Pompey the Great, cured diseases by magic, _enjoining upon his patient, in the case of the falling sickness, to bind upon his arm a Cross with a Nail driven into it_. Julianus, the magician, is reported to have driven the plague out of Rome by magical power. Apuleius, a disciple of Plato, wrote at length on magic. To him may be added Marcellus and Alexander Trallian. Pliny asserts in very plain language that Necromancy was so prevalent in his day, but was condemned by the wisest, that it was classed with treason and poisoning. And it is notorious that magic was long used as a convenient though inefficient weapon against Christianity.--Vide, likewise, Livy i. 20, and Strabo, lib. vi.

[73] “Fuga Satanæ. Exorcismus, ex sacrarum Litterarum fontibus, pioq̃ S. Ecclesiæ Instituto exhaustus. Authore Petro Antonio Stampa, Sacerdote Clavenense. Cum privilegio. Venetiis. M.D.C.V. Apud Sebastianum Combis.”

[74] “Touching the antiquity of Witchcraft, we must needs confess that it hath been of very ancient time, because the Scriptures do testify so much, for in the time of Moses it was very rife in Egypt. Neither was it then newly sprung up, being common, and grown into such ripeness among the nations, that the Lord, reckoning by divers kinds, saith that the Gentiles did commit such abominations, for which He would cast them out before the children of Israel.”--“What a Witch is, and the Antiquities of Witchcraft,” A.D. 1612.

[75] See note to this effect on page 152.