,illustration3 ,fleuron ,imprimatur1 ,july #bi4 #afgf4 ,jonas ,moore ,soc4 ,regi ,vice-,prses4 ,illustration3 ,fleuron ,,the ,,displaying ,,of ,,supposed ,,witchcraft4 ,wherein is affirmed that there are many sorts of ,deceivers and ,impostors1 ,,and ,divers persons under a passive ,delusion of ,,melancholy and ,,fancy4 ,but that there is a ,corporeal ,league made betwixt the ,,devil and the ,,witch1 ,or that he sucks on the ,witches ,body1 has ,carnal ,copulation1 or that ,witches are turned into ,cats1 ,dogs1 raise ,tempests1 or the like1 is utterly denied and disproved4 ,wherein also is handled1 ,the ,existence of ,angels and ,spirits1 the truth of ,apparitions1 the ,nature of ,astral and ,sydereal ,spirits1 the force of ,charms1 and ,philters2 with other abstruse matters4 ,by ,john ,webster1 ,practitioner in ,physick4 ,fals et enim opiniones ,hominum proccupantes1 non solm surdos1 sed ccos faciunt1 it ut videre nequeant1 qu aliis perspicua apparent4 ,galen4 lib4 #h4 de ,comp4 ,med4 ,,london1 ,printed by ,j4 ,m4 and are to be sold by the ,book-sellers in ,london4 #afgg4 ,to his ,worshipful and honoured ,friends ,thomas ,parker of ,braisholme1 ,john ,asheton of the ,lower-,hall1 ,william ,drake of ,barnolaswick-coat1 ,william ,johnson of the ,grange1 ,henry ,marsden of ,gisburne ,esquires1 and his ,majesties ,justices of ,peace and ,quorum in the ,west-riding of ,yorkshire4 ,worshipful ,gentlemen and honoured ,friends1 ,i ,do not dedicate this piece of my ,labours unto you1 thereby to beg protection for it1 as fearing either its weakness1 or the malevolent censures of the ignorant2 for ,i very well know1 and have experienced1 that it is the usual property of idle and pragmatical persons to please their own malignant humors1 with the condemning and scoffing at the painful lucubrations of others4 ,and ,i have ever judged that nothing ought to be published1 that like a ,noun ,substantive cannot stand by it self1 without being supported by any other adjoined help4 ,neither is this forth of a vain confidence or an over-weening of mine own abilities1 though ,i very well know that some are as much in love with the brood of their own brains1 as others are with the fruit of their loines3 ,because ,i have for many years been as wary and vigilant1 as any could be1 to watch over my self1 that ,i might both know1 and keep a clear distinction1 betwixt flattering ,phantasie1 and true and sound judgment4 ,but ,i shall in brief shew you the true reasons of my presenting of this poor piece to your reading and judgments4 #a4 ,the first reason is1 because you have all been ,gentlemen1 not only well known unto me for many years1 as being my near ,neighbours1 but also with whom ,i have been freely admitted to a ,noble and ,generous converse1 and have been trusted1 and honoured by you in your ,domestick concerns1 wherein by my ,medical ,profession1 ,i might be serviceable to you1 or your ,families1 far beyond my poor ,merit and ,desert4 ,and having been for many years a due observer of your deportments in your places of trust as ,magistrates1 for being but as a stander by1 and looking on1 may 7perhaps7 have noted as much1 as those that are ,gamesters1 ,i was moved to present this piece of my labours unto you1 by reason of that knowledge and acquaintance1 rather than to others1 whose abilities and integrity ,i did not so well understand4 ,and 7,i hope7 ,i may without suspicion of flattery 7of which ,i am sure both your selves1 and others that know me1 will acquit me1 that if ,i be any way guilty1 it is rather in being too plain and open7 say1 that you have been1 and are true ,patriots to your ,countrey1 and not only ,justices of the ,peace1 but true conservers of it1 and ,peace-makers amongst all your ,neighbours2 and really this is one of the chief causes why ,i have dedicated this ,treatise unto you4 #b4 ,another reason is1 you have all fully known me1 and the most of the particulars of my life1 both my follies and frailties1 as also my other endowments and abilities1 and therefore in reference to these1 ,i thought none more fit than your selves1 to whom ,i might tender this laborious piece4 ,for it is not unknown unto you1 that 7excepting my ,physical ,practice1 which age and infirmities will not suffer me very much to attend7 ,i have for many years last past lived a solitary1 and sedentary life1 mihi ,musis1 having had more converse with the dead than the living1 that is1 more with ,books than with ,men4 ,and therefore ,i present this unto you1 as being better able than most others to whom ,i am unknown1 to judge what ,i am like or able to perform in such a subject as this is4 #c4 ,also it is not unknown unto you1 that ,i have had a large portion of ,trouble and ,persecution in this outward world1 wherein you did not like many others stand aloof off1 as though you had not known me1 but like persons of ,justice1 and true ,magnanimity1 durst both look upon and assist wronged innocency1 though besmeered over with the envious dirt of malicious scandals1 and even in that very conjuncture of time1 when the whole giddy ,troop of barking ,dogs1 and ravenous ,wolves1 did labour to devour me4 ,but then1 even then did put to your helping hands1 and were free to declare1 what you knew of mine innocency3 which was so ,generous1 ,noble and ,christian a kind of just commiseration1 that ,i should for ever account my self a wretched person1 if ,i should not have deeply impressed in my breast and memory1 which no time1 nor adversity can ever obliterate4 ,but being in a condition that ,i may truly say with the ,apostle ,s4 ,peter1 1 ,silver and ,gold have ,i none 7which ,i know you expect not7 and therefore the greatest power ,i have is my weak pen1 thereby to testifie my thankfulness for your unparallel'd kindness4 ,and therefore ,i offer this ,treatise as a perpetual and monumental memorial to all ,posterities1 of my gratitude1 and your goodness4 ,and further1 to whom can a subject of this nature be more suitably and fitly presented than to such ,magistrates as your selves1 who have often occasion to be cumbred and troubled with the ignorant1 envious1 and sometimes knavish accusations against people suspected of ,witchcraft1 ,sorcery1 ,charming and ,inchantment8 ,wherein to free the guilty1 and condemn the innocent1 is equally abominable to the ,lord3 ,and therefore much judgment1 caution1 care and diligent inspection ought to be used in the examining and determining of these matters1 wherein ,i have used as much perspicuity and plainness as was possible to distinguish betwixt those that are ,impostors1 ,cheaters1 and active ,deceivers1 and those that are but under a mere passive delusion through ignorant and superstitious education1 a melancholy temper and constitution1 or led by the vain credulity of inefficacious ,charms1 ,pictures1 ,ceremonies and the like1 traditionally taught them4 ,the one sort of which deserves to be punished for couzening of the people1 and taking upon them1 and pretending to bring to pass things that they have neither skill nor power to perform2 but the other sort rather merit pity and information1 or the ,physicians help than any punishment at all4 ,and ,i make bold to mind you of this one thing especially that in things of this nature great heed ought to be taken of the conditions1 qualities1 ends and intentions of the ,complainants and ,informers1 who are often more worthy of punishment1 than the persons accused4 ,for many forth of a meer deluded fancy1 envious mind1 ignorance and superstition do attribute natural diseases1 distempers1 and accidents to ,witches and ,witchcraft1 when in truth there is no such matter at all4 ,and sometimes they counterfeit strange fits and diseases1 as vomiting of preternatural and strange things1 which if narrowly lookt into and examined are but ,juglings1 and deceitful confederacies1 and yet for malice1 revenge or some other base ends1 do accuse others to be causers of them4 ,and though you should find some confidently confessing that they have made a visible and corporeal league with the ,devil1 and that he hath carnal copulation with them1 and that he doth suck upon some parts of their ,bodies1 and that they are ,transubstantiated into ,dogs1 ,cats1 and the like1 or that they fly in the air1 and raise ,tempests2 yet 7,i hope7 ,i have sufficiently proved by the word of ,god1 the true grounds of ,theologie and sound reason1 that there never hath been any such #8,witch' existent in rerum natura1 and so you may know what credit may be given to such ,fables and impossibilities4 ,so wishing that you may long live in ,health and ,happiness1 to do his ,majesty and your ,countrey service1 which is1 and shall be my faithful prayer for you1 ,i take leave subscribing my self ,your ,worships most ,faithful ,friend1 and ,devoted ,servant4 ,john ,webster4 ,,the ,,preface or ,,introduction4 ,readers1 ,knowing certainly that all writings once published1 do equally undergo one fate1 as to stand or fall by the common censures1 judgments and opinions of ,men2 therefore have ,i affixed1 no ,epithete1 as foreseeing this ,treatise 7like a ,man once at ,sea that is forced to hold out against all weathers7 must abide the censures of all sort of persons1 how various soever their minds and principles be4 ,and though mens fancies and opinions be commonly as different as their faces1 yet ,i shall enumerate some few general sorts1 that may be sufficiently comprehensive to comprise the most of other subordinate particulars1 and that in this order4 #a4 ,first1 that which a ,man hath found true by experience in such like cases1 may very reasonably induce him to expect the like again2 as after ,i had printed my book of the ,history of ,metals ,i met with some that were no more learned than ,parrots1 who could not write true ,english1 and whose greatest skill was in the several ways of debauchery1 and other poor ,pedanticks that were hardly masters of ,grammar1 and yet this crew1 and the like were rash and bold enough1 to censure my painful endeavours1 and to scoff at it as a mere collection4 ,and therefore in publishing of this piece1 which is a dark and mysterious subject1 ,i may very probably meet with some troops of such rash ignorants1 to whom only ,i shall return this sharp1 but suitable responsion4 ,it is an ordinary thing for many that never could shape a shoo1 to reprove and find fault with the ,shoomaker3 but such wise men 7fit only for ,gotham7 may learn these two ,proverbs1 ,there is none so bold as blind ,bayard1 and ,a ,fools bolt is soon shot1 and their heads may be fitter for ,feathers1 than the ,laurel1 and when any of them have made such a collection as my former ,book1 or publisht such a piece as this1 then ,i shall give them a better answer1 and not before1 ,lactucas non esse dandas hisce ,afinis comedendas1 cum illis sufficiant cardui4 ,sidenote3 ,prov4 #bf4 #ab4 #b4 ,there are another generation that seem wise in their own eyes1 whose brains are like blown ,bladders filled with the wind of over-weening and self-conceitedness1 and these usually do huff1 snuff1 and puff at every thing that agrees not with their ,capricious ,cockscombs1 when their abilities for the most part lie in the scraps they have gathered from the ,theaters1 or from the discourses had in ,taverns and ,coffee-houses1 and if they can but reach some pittiful pieces of ,drollery and ,raillery1 they think themselves fit and able to censure any thing though never read nor seen1 except the ,title ,page4 ,to these ,i have little to say1 as being but such airy and frothy ,vaporoso's1 as the least blast of sound reason maketh them vanish into smoak and nothing2 but only with them to take into serious consideration1 the saying of the ,wiseman3 ,seest thou a man wise in his own conceit8 there is more hope of a ,fool than of him4 ,and the counsel of a learned ,father is proper for such vain confidents3 ,expedit ben timere1 quam mal fidere2 utilius est1 ut infirmum se homo cognoscat1 ut fortis existat1 qum fortis videri velit1 infirmus emergat4 #c4 ,there are another sort that are so critically envious1 that they can allow of nothing that is not their own production1 and beareth not the test of their approbation1 and cannot but stigmatize the labours of others how good or beneficial soever they be1 because they shadow their fame1 and tend not to the advancement of their own reputation3 even as divers sorts of insects do feed upon the excrements of other animals1 so these feed their own humours1 and please their own fancies by the calumniating1 and blacking the labours of others4 ,these being guilty of peevish morosity cannot look kindly at any thing of anothers1 without frowning1 distast1 and censuring2 but we have little to say unto such as these1 but shall leave them to the gall of their own breasts1 and the spleen of their own minds1 having neither intended our labours for any such1 nor valuing their censures how sharp and bitter soever they be4 ,for nulla flicitas tam magna est1 ut malignitatis dentes vitare possit4 ,and therefore it is discretion to bear that patiently for which humane prudence can find no remedy4 ,sidenote3 #a ,cor4 #ac4 #aa4 #d4 ,others there are who are grown obstinate in their minds and wills1 concerning ,spirits1 ,apparitions1 ,witchcraft1 ,sorcery1 ,inchantment1 and the like1 and are grown pertinacious and resolute to stick to and hold those opinions that they have imbibed through ignorant education3 not considering that perseverance in a good cause1 and well grounded opinion is laudable and commendable1 but pertinaciousness in a bad and ill grounded tenent1 is as bad and hurtful4 ,and it is every wise mans duty to study the cultivation and improvement of the goods of the mind1 and never to be ashamed to learn that of which they were ignorant before4 ,for the minds of men are not only darkned in the fall of ,adam1 but also much misled1 by the sucking in of errors in their younger and more unwary years1 from whence they ought to endeavour with might and main to extricate and deliver themselves4 ,but he that is wilfully setled upon the lees and dregs of former opinions1 though never so erroneous1 hath shut forth all further light from shining into his understanding1 and so is become wilfully blind4 ,to such as these we shall only propose the example and practice of the ,apostle1 who saith3 ,when ,i was a child1 ,i spake as a child1 ,i understood as a child1 ,i thought as a child3 ,but when ,i became a man1 ,i put away childish things4 ,and ,i advise them not to refuse the counsel of ,s4 ,augustine1 who saith3 ,ad discendum quod opus est1 nulla tas sera videri potest3 quia etsi senes magis decet1 docere quam discere2 magis tamen decet discere1 quam ignorare4 ,and they need not be ashamed to imitate ,socrates1 who did wax old every day learning something4 #e4 ,as we have not intended this ,treatise1 and ,introduction for such conditioned persons as we have enumerated before1 so there are others to whom we freely offer and present it1 and shall shew the grounds and causes that moved us to undertake such a mysterious1 and dangerous subject4 ,and those are such as have an humble1 lowly1 and equal mind1 that they commonly read ,books to be informed1 and to learn those truths of which they are ignorant1 or to be confirmed in those things they partly knew before4 ,it is to such as these only that we offer our labours1 and therefore shall candidly declare unto them the causes and reasons of our undertaking which are these4 #a4 ,though there be a numerous company of ,authors that have written of ,magick1 ,witchcraft1 ,sorcery1 ,inchantment1 ,spirits1 and ,apparitions1 in sundry ages1 of divers ,countrys1 and in various languages3 yet have they for the most but borrowed one from another1 or have transcribed what others had written before them4 ,so that thereby there hath been no right progress made truly to discover the theory or ground of these dark and abstruse matters1 nor no precise care taken to instance in matters of fact1 that have been warrantably and sufficiently attested3 ,but only rhapsodies1 and confused heaps of stories and relations1 shuffled together1 when not one of an hundred of them bore the face either of verity1 or truth-likeliness1 whereby the understandings of ,readers have remained unenlightened1 their memories confounded1 and their brains stuffed with ,whimsies and ,chimera's4 ,and though there be nothing more common than disputes of ,witches1 and ,witchcraft1 both in words and writing1 yet not one of great multitudes that hath plainly told us1 in what notion1 or under what acceptation1 they take the words1 nor what description is agreed upon1 of either of these1 that their existence1 or not being1 their power and operations might be known and determined3 ,but all the disputes as yet concerning them have been loose1 wild1 and in vagum4 ,and therefore to remedie this1 as far as such a subject would allow1 and our abilities stretch1 we were moved1 and have attempted to clear those difficulties4 ,and if we do not 7which is epidemical to mankind7 flatter and deceive ourselves1 we have in some measure reasonably attained1 as having plainly laid down the notion and acceptation of the words1 ,witches and ,witchcraft1 in which we grant them an existence1 and in what sense and respect we grant them none1 which is more 7as we conceive7 than yet hath been performed by any4 ,and though our instances of matters of fact be neither1 so punctual nor full as might be wished1 for things of this nature are deep and hid2 yet are they the best we could select or chuse2 and this is one chief reason why ,i undertook to treat of this subject4 #b4 ,though the gross1 absurd1 impious and ,popish opinions of the too much magnified powers of ,demons and ,witches1 in this ,nation1 were pretty well quashed and silenced by the writings of ,wierus1 ,tandler1 ,mr4 ,scot1 ,mr4 ,ady1 ,mr4 ,wagstaff and others2 and by the grave proceedings of many learned ,judges1 and other judicious ,magistrates3 yet finding that of late two persons of great learning and note1 who are both 7as ,i am informed7 beneficed ,ministers in the ,church1 to wit ,dr4 ,casaubon1 and ,mr4 ,glanvil have afresh espoused so bad a cause1 and taken the quarrel upon them2 ,and to that purpose have newly furbished up the old ,weapons1 and raked up the old arguments1 forth of the ,popish ,sink and ,dunghills1 and put them into a new dress1 that they might appear with the greater luster1 and so do with ,tooth and ,nail labour to maintain the old rotten assertions1 the one in his ,book called1 ,a ,treatise proving ,spirits and ,witches c4 the other in a ,treatise called1 ,a blow at modern ,sadducism c4 ,finding these 7,i say7 as two new ,champions giving defiance to all that are of a contrary judgment1 ,i was stirred up to answer their supposed strong arguments1 and invincible instances1 which ,i have done 7,i confess7 without fear1 or any great regard to their ,titles1 ,places1 or ,worldly ,dignities1 but only considering the strength or weakness of their arguments1 proofs1 and reason4 ,for in this particular that ,i have to deal1 it is not with the men1 but their opinions and the grounds they would lay their foundations upon4 ,and if ,i be censured for dealing too sharply and harshly with them1 they must excuse me1 for ,i profess ,i have no evil will at all against their persons1 no more than against a non-,entity1 but was justly zealous for the truth1 and bitter against such opinions as they have vented1 which to me seem dangerous1 and in some respect impious1 as 7,i suppose7 ,i have fully proved4 ,and this was another reason of my writing about this subject4 #c4 ,another reason that made me undertake this subject1 was the horrid absurdities the tenent of the common ,witchmongers brings along with it1 as not only tending to advance superstition and ,popery1 but also to be much derogatory to the ,wisdom1 ,justice1 and ,providence of the ,almighty1 and to cry up the power of the ,kingdom of darkness1 to question the verity of the principal ,article of the ,christian ,faith1 concerning the ,resurrection of ,christ in his true numerical ,body1 and generally to tend to the obstruction of the practice of ,godliness and ,piety4 ,these after ,i had seriously weighed and considered them1 did move me to labour as far as the light of ,god's word1 the grounds of true ,theology1 and the clear strength of reason would guide1 and direct me1 to undertake the confutation of them as far as ,i was able1 and if ,i have failed ,i humbly desire those that are more able to handle the matter more fully if possible4 ,if any be moved that ,i seem to maintain some things that are ,paradoxes1 ,i hope ,i may crave leave1 as well to discede from the opinions of others1 as others have done from those that went before them4 ,and ,i desire them not so much to consider1 either the novelty or strangeness of the opinions1 as the weight and strength of the reasons that are laid down to support and statuminate them2 for if the arguments be sound and valid1 the ,tenents built thereupon cannot be weak and tottering4 ,and however ,i acknowledge my self to have humane frailties and so may err1 yet ,i have no mind or will pertinaciously to persevere in an error1 and these things that we have treated of lying so far from the ken of our senses1 and experiments of this nature1 either so rare1 or uncertain1 that we may rationally expect pardon1 rather than reprehension4 ,but ,i shall say no more1 but let the ,book speak for it self1 only desiring the ,readers1 first to peruse and seriously to consider1 before they censure1 that so ,i may have cause to bid them1 ,farewel4 ,dated ,february #bc4 #afgc4 ,,the ,,contents4 ,chap4 #a4 ,of the false1 irrational1 and unchristian censures1 that have been1 and yet are cast upon learned ,men for writing of abstruse subjects3 ,as also for treating of ,apparitions and ,witchcraft1 especially if they crossed the common stream of vulgar opinion4 ,page #a4 ,chap4 #b4 ,of the ,notion1 ,conception1 and ,description of ,witches and ,witchcraft according to divers ,authors1 and in what sense they may be granted1 and in what sense and respect they are denied4 p4 #ai4 ,chap4 #c4 ,the denying of such a ,witch as is last described in the foregoing ,chapter doth not infer the denying of ,angels1 or ,spirits4 ,apparitions no warrantable ground for a christian to believe the existence of ,angels1 or ,devils by1 but the word of ,god4 p4 #cg4 ,chap4 #d4 ,that the ,scriptures1 and sound reason are the true and proper mediums to prove the actions attributed unto ,witches by1 and not other improper ways that many ,authors have used4 ,and of the requisites necessary truly to prove a matter of fact by4 p4 #dc4 ,chap4 #e4 ,that these things now in question1 are but barely supposed1 and were yet never rationally nor sufficiently proved3 ,and that the ,allegations brought to prove them by are weak1 frivolous1 and absolutely invalid3 with a full confutation of all the four particulars4 p4 #fc4 ,chap4 #f4 ,that divers places in ,scripture have been mis-translated thereby to uphold this horrid opinion of the ,devils omnipotency1 and the power of ,witches1 when there is not one word that signifieth a familiar ,spirit1 or a ,witch in that sense that is vulgarly intended4 p4 #ajf4 ,chap4 #g4 ,of divers places in the ,old ,testament1 that are commonly wrested1 and falsly expounded1 thereby to prove ,apparitions1 and the power of the ,devil1 and ,witches4 p4 #acf4 ,chap4 #h4 ,of the ,woman of ,endor that pretended to raise up ,samuel1 and of some other places in the ,scriptures1 not handled yet1 and of some other objections4 p4 #afe4 ,chap4 #i4 ,of ,divine permission1 providence and prescience4 p4 #ahc4 ,chap4 #aj4 ,whether faln ,angels be corporeal1 or simply incorporeal1 and the absurdity of the assuming of ,bodies1 and the like consequents4 p4 #aig4 ,chap4 #aa4 ,of the knowledge1 and power of faln ,angels4 p4 #bae4 ,chap4 #ab4 ,if the ,devils or ,witches have power to perform strange things1 whether they do not bring them to pass by mere natural means1 or otherwise8 ,and of ,helmont's opinion concerning the effects caused by ,devils or ,witches4 p4 #bda4 ,chap4 #ac4 ,that the ignorance of the power of ,art and ,nature1 and such like things1 hath much advanced these foolish and impious opinions4 p4 #bfg4 ,chap4 #ad4 ,of divers ,impostures framed and invented to prove false and lying miracles by1 and to accuse persons of ,witchcraft1 from late and undeniable authorities4 p4 #bgj4 ,chap4 #ae4 ,of divers creatures that have a real existence in nature1 and yet by reason of their wonderous properties1 or seldom being seen1 have been taken for ,spirits and ,devils4 p4 #bgi4 ,chap4 #af4 ,of ,apparitions in general1 and of some unquestionable stories1 that seem to prove some such things4 ,of those ,apparitions pretended to be made in ,beryls and ,crystals1 and of the ,astral or ,sydereal ,spirit4 p4 #bhh4 ,chap4 #ag4 ,of the force and efficacy of words or charms1 whether they effect any thing at all1 or not1 and if they do1 whether it be by natural or diabolical virtue and force4 p4 #cba4 ,illustration3 ,fleuron ,,the ,,displaying ,,of ,,supposed ,,witchcraft4 ,,chap4 ,i4 ,of the false1 irrational1 and unchristian ,censures1 that have been1 and yet are1 cast upon ,learned men1 for writing of abstruse ,subjects3 ,as also for treating of ,apparitions and ,witchcraft1 especially if they crossed the common stream of vulgar ,opinion4 ,being about to treat of the mysterious and abstruse ,subject of ,witches and ,witchcraft1 ,i cannot but think it necessary 7especially to make the things we handle more plain and evidential7 to imitate ,architectors1 who when they intend to raise some fair ,fabrick or ,edifice1 do not only provide themselves of good and lasting ,materials1 but above all take care to lay a firm and sure foundation1 which they cannot well accomplish1 unless the earth and rubbish be removed1 that a firm ground for a foundation may be found out4 ,so before ,i lay the foundation of what ,i intend in this ,discourse1 ,i shall labour to remove some censures and calumnies1 that are usually cast upon those learned persons that labour to unmanacle imprisoned truth1 and to adventure to cross the stream of vulgar ,opinion1 backt with seeming ,authority1 ,antiquity1 or universality of ,votes1 especially if they have intermeddled in ,subjects occult and mysterious4 ,and these ,censures 7how unjust soever7 have often deterred the most able and best learned from divulging their opinions1 or publish their thoughts upon such difficult and intricate matters1 which 7,i conceive7 ought not to be done for these reasons4 ,sidenote3 ,reas4 #a4 #a4 ,because the best part of a man1 as naturally considered1 is his ,courage1 ,resolution1 and ,magnanimity1 which should make him resolute and couragious to declare and maintain1 what he upon sound and rational grounds apprehends to be truth1 and not at all to fear the censure or judgment of others1 who may have had no better means to inform themselves1 or perhaps have been less diligent1 and however are subject to the same errours and mistakes of ,mankind1 who must all confess the verity of that unerring ,oracle1 ,humanum est errare4 ,and therefore he must needs be a person of a poor1 base1 and low spirit1 that doth conceal his own sentiments of the truth1 for fear of the censure or calumnies of others4 ,sidenote3 ,reas4 #b4 ,sidenote3 ,august4 de ,agone ,christi4 #b4 ,he that is afraid to declare his thoughts1 for fear of censure or scandal1 must of necessity be very weak in his ,morals1 as having little affection for verity1 which is the chief object of the intellect1 and consequently ought above all things to sway and lead the affections4 ,and to be frighted from owning or declaring of the truth1 for fear of the vain1 aery1 groundless1 and erroneous censures of others1 must needs speak a man weak in the grounds of ,morality1 and to have small affection for vertue1 whole guide is verity4 ,the ,learned ,father said exceeding well to this purpose3 ,qui veritatem occultat1 qui prodit mendacium1 uterq2 reus est4 ,ille quia prodesse non vult1 ipse quia nocere desiderat4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,prov4 #bc4 #bc4 ,sidenote3 ,gregor4 ,homil4 ,sidenote3 ,chrysost4 sup4 ,math4 #c4 ,he that conceals the truth that he knows1 for fear of the censures of others1 must needs have little of ,christianity in him1 for we are commanded to buy the truth1 and not to sell it2 but for a ,christian to conceal the truth1 and not to dare to declare and defend it1 for fear of the vain and perishing censures of men1 is to make absolute sale of the truth1 and that for the worst of all prises that can be4 ,for what a weightless and worthless prise are the judgments and opinions of vain man1 whose breath is in his nostrils1 and whose life is but a vapor1 that a ,christian should1 for fear of such vain censures1 be afraid to declare or defend the truth8 ,therefore let the subtil ,politicians and ,machiavillians of this ,age1 who have in a manner turned the truth of the ,christian ,religion1 and the most certain ,rules of ,providence into ,atheism1 and becom'd vain ,idolaters1 to sacrifice to the falsely adored and deified fancies of their own craft and cunning1 think or say what they please1 yet the rule of pious ,gregory will ever hold true3 ,ille veritatis defensor esse debet1 qui quum rect sentit1 loqui non metuit1 nec erubescit4 ,and that of ,chrysostom ought never to be forgotten by a good ,christian1 and one that fears ,god1 who saith3 ,non solm proditor est veritatis1 qui mendacium pro veritate loquitur3 sed qui non liber pronuntiat veritatem1 quam pronuntiare oportet1 aut non liber defendit veritatem1 quam defendere oportet4 ,but as there have been some that have been affrighted with the feigned ,bugbears of malevolent mens censures and scandals2 so there have been others1 to whom ,nature hath given greater ,magnanimity1 who were better principled in their ,morals1 and better rudimented in the ,christian ,religion1 that have scorned and undervalued those censures as vanities and trifles1 and these were those ----,quos ,jupiter quus amavit1 ,et meliore luto finxit prcordia ,titan4 ,these were those that for the advancement of ,truth and ,learning1 and the benefit of ,mankind durst undertake ,ire per excubias1 se committere ,parcis4 ,and feared not the tempestuous storms of venemous tongues1 or malicious minds1 of which we shall here enumerate a competent ,catalogue4 ,sidenote3 ,prf4 in ,harvi ,exerc4 ,anat4 ,sidenote3 ,pag4 #c4 #a4 ,in the first place we need not travel far1 either in regard of time or place1 to find ,precedents of such as have undergone no small censures and subsannations for vindicating ,truth1 and labouring the advancement of it1 though against common and deep-rooted ,opinion4 ,so ill entertainment new ,inventors and ,inventions have always found amongst the present ,masters of several ,professions1 and those that made the ,world believe1 that they alone had gained the ,monopoly of all ,learning4 ,our learned ,countryman ,doctor ,hackwell in his ,preface to his ,apology1 hath sufficiently proved this particular3 whose profound ,piece of proving no decay in ,nature 7a truth now sufficiently known1 and assented to7 found no small opposition1 both from the ,learned in ,theology1 and other persons1 and underwent many sharp censures1 until men had more considerately weighed the strength and cogency of his ,arguments1 which carry sufficient evidence to confute rational persons4 ,our learned and most industrious ,anatomist ,dr4 ,harvey1 who 7notwithstanding the late ,cavils of some7 first found forth and evidenced to the ,world that rare and profitable discovery of the ,circulation of the ,blood1 did undergo the like ,fate3 who for eighteen or twenty years together did groan under the heavy censure of all the ,galenists and expert ,anatomists almost in ,europe1 and was railed upon1 and bitterly written against1 not only by such as ,alexander ,rosse and ,dr4 ,primrose1 but by ,riolanus and others1 and not forborn by that famous ,physician of ,roterodam1 ,zacharias ,sylvius1 who ingenuously confesseth thus much3 ,primum mihi inventum hoc non placuit1 quod voce scripto public testatus sum2 sed dum postea ei resultando explodendo vehementis incumbo1 refutor ipse explodor3 ade sunt rationes ejus non persuadentes1 sed cogentes3 diligenter omnes examinavi1 in vivis aliquot canibus eum in finem me dissectis1 verissimum comperi4 ,which was a most candid and free retractation and confession of his own errours1 and may be proposed as an example to all rash and unadvised ,censurers4 ,neither could this most clear and evidential ,verity 7which falls under ocular ,demonstration and manifest ,experiments7 find countenance in the ,world1 until that ,wallus1 ,plempius1 and divers other judicious and accurate ,anatomists1 had sound the truth of ,harvey's opinion1 by their own tryals and ocular inspection3 so difficult it is to overthrow an old radicated opinion4 ,for ,i have known some years ago1 that a person for owning or maintaining the ,circulation of the blood1 should have been censured and derided1 as much by other ,physicians1 as one should be now for denying the same3 so hard it is to root out an opinion 7though never so false and groundless7 if once setled in the brains of many1 and hath had a long current of continued reputation and belief4 ,and it is much more to consider the ignorance1 stupidity1 and perversness of those1 that in this ,age of ,knowledge dare take upon them to censure 7nay to condemn7 that ,society of persons1 and their endeavours1 who have a just1 pious1 merciful1 and learned ,king for their ,founder1 and the greatest number of ,nobility and ,gentry1 renowned both for divine and humane ,knowledge1 that can be chosen forth of the three ,nations for their ,members1 and whose undertakings and level are the most high1 noble1 and excellent that ever yet the ,world was partaker of4 ,and yet 7which may be wondred at7 ,i have not only met with many1 that do censure and misjudge their vast and laudable enterprise1 but even have been bold to appear in ,print to censure and scandalize their proceedings1 as is manifest in that ,piece styled ,plus ultra1 written by ,mr4 ,stubbs of ,warwick1 wherein he hath effected as much as ,dogs do by barking at the ,moon4 ,but it is plain1 that highness of place1 or greatness of parts exempts no man from evil tongues1 or bad censures4 ,and to this purpose ,i cannot but add ,dr4 ,casaubon1 who as he had a long sickness of body1 so doubtless he wanted not some distemper of mind1 when in his ,treatise of ,credulity and ,incredulity1 he uttered this4 8,if ,i may speak my mind 7he saith7 without offence1 this prodigious propensity to innovation in all kinds1 but in matters of ,learning particularly1 which so many upon no ground1 that ,i can see1 or appearance of reason1 are possessed with2 ,i know not what we should more probably ascribe it unto1 than to some sad ,constellation or influence40 ,alas6 poor man1 he was so blind1 that he could see no ground or appearance of reason for the usefulness of ,experimental ,philosophy1 nor for the ,institution of the ,royal ,society1 but must ascribe it to the ,stars3 it is a wonder why he ascribes it not to natural ,melancholy1 as he doth almost all strange ,effects1 in his ,book of ,enthusiasm or why not unto ,demons or ,witches1 as he doth the most things in the ,treatise quoted4 #b4 ,that learned and painful person ,renatus des ,cartes1 who brought in1 revived1 and refined the old ,doctrine of ,atoms1 ascribed to ,democritus1 and other of the ,ancients1 found for a long time much opposition2 insomuch that when he lived at ,utrecht in ,holland1 the ,aristotelian ,professors of that ,university became so inflamed with envy at him1 that their ,scholars raised the ,rabble of the ,city at the sound of a ,bell1 to drive him out of ,town4 ,and yet this mans ,philosophy hath had the luck to triumph in that ,university1 where so much contempt was poured upon him2 for ,henricus ,regius1 the publick ,professor of ,physick there1 hath published a ,book of ,natural ,philosophy1 agreeable to the ,principles and design of ,des ,cartes3 and is in a manner generally received and applauded2 and by the honourable ,mr4 ,boyle much made use of1 and by him styled the ,corpuscularian ,philosophy4 ,so was not that most learned and diligent ,mathematician ,galalus imprisoned for seeing more than others could by the help of his ,optick ,glasses1 losing 7as one saith7 his own liberty in ,prison1 for giving the ,earth liberty to fetch a round about the ,sun8 ,and yet now to what great height of improvement are ,telescopes arrived unto1 and what credit is given to the ,observations made with them8 though in their birth their first ,author and ,user so much opposed and punished2 for all ,inventions that are new 7as well as ,opinions7 are in their beginnings opposed and censured1 not considering1 that all acquired ,knowledge1 and all ,arts and ,sciences were once new1 and had their beginnings4 #c4 ,when ,josephus ,quercetanus and ,sir ,theodore ,mayern did labour to introduce the practice of ,chymical ,physick into the ,city of ,paris1 what cruel censures and scandals did they undergo by all the rest of the ,physicians of the ,colledge1 so that they were accounted illiterate and ignorant ,fellows and dangerous ,empiricks1 not fit to practise in the ,king of ,france his ,dominions1 and so were sentenced by the ,colledge1 and prohibited to practise8 ,so far did ignorance1 self-interest1 and blind malice prevail against these two persons1 of so much ,worth and ,learning1 insomuch that the former was made ,physician to the ,king of ,france1 and lived to see despised ,chymistry to flourish1 where it had been most contemned1 himself to be honoured1 and his ,chymical ,works to be published1 and to be had in great and general esteem with all that were ,lovers of ,learning4 ,the latter likewise out-lived the malice of all his enemies1 and saw himself advanced to be ,physician to two potent and renowned ,kings of ,england1 and to have the general practice of the most of the ,nobility and ,gentry of the ,kingdom1 and to live to a fair old age1 and to dye vastly rich4 ,so that even the bravest men1 for their noble endeavors for the good of ,mankind1 have always found harsh usage4 ,sidenote3 ,mund4 subter4 lib4 #aa4 sect4 #b4 pag4 #bgg4 ,sidenote3 ,prov4 #bf4 #ab4 ,sidenote3 ,hist4 ,magic4 c4 #ad4 p4 #agg4 ,sidenote3 ,de ,arte ,lullian4 ,prf4 ,sidenote3 ,vide ,relat4 ,paris4 impres4 ,gallic1 #afca4 #d4 ,it hath fared no better with divers persons that have written of abstruse and mysterious ,subjects1 such as were ,arnoldus de ,villa ,nova and ,raimundus ,lullius1 who1 because they handled that secret and sublime ,art of the ,transmutation of ,metals1 were by the ignorance and malice of ,francis ,pegna and the ,john ,tredeschen of ,rome1 ,athanasius ,kircherus1 with some others1 branded with the name of ,magicians1 taken in the worst sense4 ,facile est reprehendere maledicere1 so apt are men through over-weening pride and self-conceitedness1 as though they were ignorant of nothing1 to take upon them to censure all things1 when ,artists only are fit to judge of those proper ,arts1 in which they are verst and bred in1 and not others3 ,for it is not sufficient for a man to be verst in many parts of ,learning1 but also in that very ,science or ,art1 in which the ,question is propounded3 as for ,example2 ,suppose a man to be well read in ,school ,theology1 ,metaphysicks1 ,logick1 ,grammar1 ,rhetorick1 ,ethicks1 and ,physicks1 yet for all this how unable were he to resolve one of the difficultest ,propositions in ,euclid8 no more can any person1 though never so generally learned1 if he perfectly do not understand the method1 terms1 ground1 matter1 and end of the ,writers in mystical ,chymistry1 be any competent ,judge of their ,art1 nor of the nature of ,transmutation4 ,and this might justly have bridled ,kircher1 and many other rash and vain ,censurers to hold back their judgment1 until they perfectly understand the matter1 about which they are to give judgment1 and to have considered that ,maxime of the wisest of men3 ,seest thou a man wise in his own conceit8 there is more hope of a fool than of him4 ,but notwithstanding these groundless slanders against ,arnoldus1 that he was guilty of ,diabolical ,magick1 from which the ,pen of learned ,nandus hath totally discharged him1 though he otherwise 7according to his petulant humor and prejudiced opinion against the ,art of ,transmutation1 of which he was no competent ,judge1 for the reason foregoing7 cast some unworthy reflections both upon him1 and ,lully1 yet he confesseth 7which is but the bare truth1 as every learned ,physician doth sufficiently know1 that have heedfully read his ,writings of the ,art of ,medicine7 in these words1 8,that it is certain1 he was the learnedest ,physician of his time1 equally acquainted with the ,latine1 ,greek1 and ,arabian ,tongues1 and one whose ,writings sufficiently witness his abilities in the ,mathematicks1 ,medicine1 and ,philosophy1 the practice whereof gained him favour and imployment about ,pope ,clement1 and ,frederick ,king of ,sicily1 who certainly would never have made use of him1 if he had thought him a ,conjurer or ,magician1 such as many judged he was40 ,as for ,lully 7notwithstanding the malevolent froth of some rash1 malicious1 and ignorant ,writers7 he was guilty of no other ,magick but what was natural1 lawful1 and laudable1 as his profound and learned ,works 7if his blind ,adversaries had ever taken pains to have perused them1 who frequently censure and condemn those things they never saw1 read1 or understood7 do witness beyond all exception1 and is all justified by the testimonies of so many learned and judicious persons1 that more cannot be said to his praise and vindication4 ,the most of his learned ,works being kept in the ,library at ,oxford1 written in an ancient hand3 which would never have been done1 if they had not been highly esteemed and prised4 ,for as ,zetznerus the great ,stationer of ,stasburgh saith3 8,tant suo fuisse vo authoritatis atq2 stimationis legitur1 ut justissimi ,arragonum ,reges eum in privilegiis eidem concessis1 magnum in ,philosophia magistrum1 mirandarum artium scientiarum authorem nominrint40 ,lastly1 one ,father ,pacificus in his ,journey from ,persia #afbh4 came into the ,isle of ,majorca1 where ,lully was born1 and to his great admiration found the ,statue of ,lully there in ,wood curiously coloured1 and he honoured as a ,saint 7whom he had before judged an ,heretick7 as also a ,society of ,professors following the ,doctrine of ,lully1 and called ,raymundines or ,lullists1 and that they affirmed1 that by ,divine illumination he had the perfect knowledge of ,nature1 by which he found out the universal ,medicine1 by a certain ,aurum potabile1 by which he prolonged his life to the #ade4 year of his age1 in which year he suffered ,martyrdom4 ,this ,i have produced to shew how inconsiderately and ignorantly the best learned of an ,age may be1 and often are wrongfully and falsely traduced and slandered1 which may be a warning to all persons to take heed how they pass their censures1 until they understand perfectly all that is necessary to be known about the ,subject they are to give judgment of1 before they utter or declare their sentence4 ,sidenote3 ,lib4 #a4 de ,script4 ,anglic4 ,sidenote3 ,cap4 #a4 #e4 ,roger ,bacon our ,countryman1 who was a ,franciscan ,fryar1 and ,doctor of ,divinity1 the greatest ,chymist1 ,astrologer1 and ,mathematician of his time1 yet could not escape the injurious and unchristian censure of being a ,conjurer1 and so hard put to it1 that as ,pitts saith1 he was twice cited to ,rome by ,clement the ,fourth1 to purge himself of that accusation1 and was forced to send his ,optical and ,mathematical ,instruments to ,rome1 to satisfie the ,pope and the ,conclave1 which he amply performed1 and came off with honor and applause4 ,to vindicate whom ,i need say little1 because it is already performed by the ,pens of those learned persons1 ,pitts1 ,leland1 ,selden1 and ,nandus1 only ,i shall add one ,sentence forth of that most learned ,treatise1 ,de mirabili potestate artis natur1 de nullitate magi4 ,where he saith thus3 ,quicquid autem est prter operationem natur vel artis1 aut non est humanum1 aut est fictum fraudibus occupatum4 ,another of our ,country-men ,dr4 ,john ,dee1 the greatest and ablest ,philosopher1 ,mathematician1 and ,chymist that his ,age 7or it may be ever since7 produced1 could not evade the censure of the ,monster-headed multitude1 but even in his life time was accounted a ,conjurer1 of which he most sadly 7and not without cause7 complaineth in his most learned ,preface to ,euclid1 ,englished by ,mr4 ,billingsley1 and there strongly apologizeth for himself1 with that zeal and fervency1 that may satisfie any rational ,christian1 that he was no such wicked person1 as to have visible and familiar converse 7if any such thing can be nowadays7 with the ,devil1 the known ,enemy of ,mankind1 of which take this short passage1 where he saith3 8,o my unkind ,country-men1 ,o unnatural ,country-men1 ,o unthankful ,country-men1 ,o brain-sick1 rash1 spiteful1 and disdainful ,country-men1 why oppress you me thus violently with your slandering of me contrary to verity1 and contrary to your own consciences80 ,yet notwithstanding this1 and his known abilities in the most parts of abstruse ,learning1 the great respect that he had from divers ,princes1 ,nobles1 and the most ,learned in all ,europe1 could not protect him from this harsh and unjust censure4 ,for ,dr4 ,casaubon near fifty years after ,dr4 ,dees death1 hath in the year #afei4 published a large ,book in ,folio of ,dees conversing for many years with ,spirits 7wicked ones he meaneth47 ,but how ,christian-like this was done1 to wound the mans reputation so many years after his death1 and with that horrid and wicked slander of having familiarity with ,devils for many years in his life time1 which tends to the loss both of body and soul1 and to register him amongst the damned1 how ,christian-like this is1 ,i leave all ,christians to judge8 ,besides1 let all the ,world judge in this case1 that ,dr4 ,casaubon being a sworn ,witchmonger1 even to the credulity of the filthiest and most impossible of their actions1 cannot but allow of the ,law that doth punish them for digging up the bones of the dead1 to use them to ,superstition or ,sorcery2 what may he then think the ,world may judge him guilty of1 for uncovering the ,dormitories of the deceased1 not to abuse their bones1 but to throw their ,souls into the deepest pit of ,hell8 ,a wickedness certainly beyond the greatest wickedness1 that he can believe is committed by ,witches4 ,it is manifest1 that he hath not published this meerly as a true relation of the matter of fact1 and so to leave it to others to judge of2 but that designedly he hath laboured to represent ,dee as a most infamous and wicked person1 as may be plainly seen in the whole drift of his tedious ,preface4 ,but his design to make ,dee a ,converser with evil ,spirits was not all1 he had another that concerned himself more nearly4 ,he had before run in a manner 7by labouring to make all that which he called ,enthusiasm1 to be nothing else but imposture or melancholy and depraved phantasie1 arising from natural causes7 into the censure of being a ,sadducee or ,atheist4 ,to wash off which he thought nothing was so prevalent1 as to leap into the other end of the balance 7the mean is hard to be kept7 to weigh the other down1 by publishing some notorious ,piece that might 7as he thought7 in an high degree manifest the existence of ,spirits good and bad1 and this he thought would effect it sufficiently1 or at least wipe off the former imputation that he had contracted4 ,but that ,i may not be too tedious1 ,i shall sum up briefly some others1 by which it may be made clear1 that those dauntless ,spirits that have adventured to cross the current of common opinion1 and those that have handled abstruse ,subjects1 have never wanted opposition and scandal1 how true or profitable soever the things were that they treated or writ of4 ,trithemius that ,honour and ,ornament of ,germany for all sorts of ,literature1 wanted not a ,bouillus to calumniate and condemn him of unlawful ,magick1 from which all the ,learned in ,europe know he is absolved1 by the able and elegant ,pen of him that styles himself ,gustavus ,silenus1 and others4 ,cornelius ,agrippa run the same ,fate1 by the scribling of that ignorant and envious ,monk ,paulus ,jovius1 from whose malicious slander he is totally acquitted by the irrefragable evidence of ,wierus1 ,melchior ,adams1 ,nandus1 and others4 ,who almost have not read or heard of the horrid and abominable false scandals laid upon that totius ,germani decus1 ,paracelsus1 by the malevolent ,pen of ,erastus1 and after swallowed up with greediness by ,libanius1 ,conringius1 ,sennertus1 and many others8 for not only labouring to bring in a new ,theory and ,practice into the ,art of ,medicine1 but also for striving to purge and purifie the ancient1 natural1 laudable1 and lawful ,magick from the filth and dregs of ,imposture1 ,deceit1 ,ceremonies1 and ,superstitions3 yet hath not wanted most strong and invincible ,champions to defend him1 as ,dorne1 ,petrus ,severinus1 ,smetius1 ,crollius1 ,bitiscius1 and many others4 ,our ,countryman ,dr4 ,fudd1 a man acquainted with all kinds of ,learning1 and one of the most ,christian ,philosophers that ever writ1 yet wanted not those snarling ,animals1 such as ,marsennus1 ,lanovius1 ,foster1 and ,gassendus1 as also our ,casaubon 7as mad as any7 to accuse him vainly and falsely of ,diabolical ,magick1 from which the strength of his own ,pen and ,arguments did discharge him without possibility of replies4 ,we shall now come to those that have treated of ,witchcraft1 and strongly opposed and confuted the many wonderful and incredible actions and power ascribed unto ,witches3 and these crossing the vogue of the common opinion1 have not wanted their loads of unworthy and unchristian scandals cast upon them1 of which we shall only name these two1 ,wierus a learned person1 a ,german1 and in his time ,physician to the ,duke of ,cleve2 the other our ,countryman ,mr4 ,reginald ,scot1 a person of competent ,learning1 pious1 and of a good ,family3 what is said against them in particular1 ,i shall recite1 and give a brief responsion unto it4 #a4 ,there is a little ,treatise in ,latine titled ,dmonologia1 fathered upon ,king ,james 7how truly we shall not dispute1 for some ascribe it to others7 where in the ,preface these two persons are intimated to be ,witches1 and that they writ against the common opinion1 concerning the ,power of ,witches1 the better to shelter and conceal their ,diabolical skill4 ,but indeed this groundless accusation needs no confutation1 but rather scorn and derision1 as having no rational ground of probability at all1 that they should be such cursed ,hypocrites1 or dissembling ,politicians1 the one being a very learned and able ,physician1 as both his ,writings do witness1 and that upright and unpartial ,author ,melchior ,adams in his life hath most amply declared3 the other known 7as not living so very many years ago7 to be a godly1 learned1 and an upright man1 as his ,book which he calleth1 ,the ,discovery of ,witchcraft1 doth most largely make it appear1 if his ,adversaries had ever taken the pains to peruse it4 ,so that all rational persons may plainly see1 that it is but a lying invention1 a malicious device1 and a meer forged accusation4 #b4 ,these persons are accused to have absolutely denied the existence of ,witches1 which we shall demonstrate to be notoriously false1 by these following reasons4 ,sidenote3 ,considerat4 about ,witchcraft1 p4 #gf4 #a4 ,could ever any rational man have thought or believed1 that ,mr4 ,glanvil1 a person who pretends to such high parts1 would have expressed so much weakness and impudence1 as to have charged ,mr4 ,scot with the flat denial of the existence of ,witches2 as he doth in these words speaking of him8 and pretends this to be a ,confutation of the being of ,witches and ,apparitions2 and this he intimates in divers other places1 but without any quotation1 to shew where or in what words ,scot doth simply deny the ,being of ,witches1 which he doth no where maintain3 so confident are many to charge others with that which they neither hold nor write4 #b4 ,mr4 ,scot and ,wierus do not state the ,question1 ,an sint1 ,whether there be ,witches or not1 but ,quomodo sint1 in what manner they act4 ,so that their ,question is only1 ,what kind of power supposed ,witches have1 or do act by1 and what the things are that they do or can perform3 so that the state of the question is not simply of the ,being of ,witches1 or de existentia1 but only de modo existendi3 wherein it is plain1 that every ,dispute de modo existendi1 doth necessarily grant and suppose the certainty of the ,existence1 otherwise the ,dispute of the manner of their ,being1 ,properties1 ,power1 or ,acts would have no ground or foundation at all4 ,as if ,i and another should dispute about the extent1 buildings1 and situation of the great ,city ,peking in ,china1 or about the length1 breadth1 and height of the great ,wall dividing ,china from ,tartary2 we both do take for granted1 that there is such a ,city1 and such a ,wall1 otherwise our ,dispute would be wild1 vain1 and groundless3 like the two ,wise-men of ,gotham1 who strove and argued about the driving of sheep over a bridge2 the one affirming he would drive his sheep over the bridge1 and the other protesting against it1 and so begun1 one as it were to drive1 and the other to stay and stop them1 when there were no sheep betwixt them4 ,and this might be a sufficient document to ,mr4 ,glanvil1 to have been more sober1 than to have charged ,scot so falsely4 ,and do not the ancient ,fathers differ in their opinions circa ,angelorum modum existendi1 some of them holding them to be corporeal1 and some incorporeal8 yet both these parties did firmly hold their existence3 so that this is a false and improper charge1 and hath no basis to stand upon at all4 #c4 ,what man of reason and judgment could have believed1 that ,mr4 ,glanvil or ,dr4 ,casaubon1 being persons that pretend to a great share of ,learning1 and to be exact in their ways of arguing1 would have committed so pitiful and gross a fault1 as is fallacia consequentis8 ,for if ,i deny that a ,witch cannot flye in the air1 nor be transformed or transsubstantiated into a ,cat1 a ,dog1 or an ,hare1 or that the ,witch maketh any visible ,covenant with the ,devil1 or that he sucketh on their bodies1 or that the ,devil hath carnal ,copulation with them2 ,i do not thereby deny either the ,being of ,witches1 nor other properties that they may have1 for which they may be so called3 no more than if ,i deny that a ,dog hath rugibility 7which is only proper to a ,lion7 doth it follow that ,i deny the being of a ,dog1 or that he hath latrability8 this is meer inconsequential1 and hath no connexion4 ,so if ,i deny that a man cannot flye by his natural abilities in the air like a ,bird1 nor live continually in the ,sea as a fish1 nor in the earth as a ,worm or ,mole1 this doth not at all infer that ,i deny the existence of man1 nor his other properties of risibility1 rationality1 or the like4 ,but this is the learned ,logick1 and the clear ways of arguing that these men use4 ,sidenote3 ,pag4 #gf4 ,sidenote3 ,of ,credul4 and ,incredul4 p4 #dj4 #c4 ,a third scandal ,mr4 ,glanvil throws upon him is this1 where he saith thus3 8,for the ,author doth little but tell odd tales and silly ,legends1 which he confutes and laughs at1 and pretends this to be a confutation of the ,being of ,witches and ,apparitions4 ,in all which1 his reasonings are trifling and childish2 and when he ventures at ,philosophy1 he is little better than absurd4 ,dr4 ,casaubon1 though he confesseth he had never read ,scots ,book1 but as he had found it by chance in friends houses1 or ,book-sellers ,shops1 yet doth rank him amongst the number of his illiterate ,wretches1 and tells us how ,dr4 ,reynolds did censure him and some others40 ,to these1 though they be not much material1 we shall give positive and convincing answers4 #a4 ,there is no greater sign of the weakness of a mans cause1 nor his inability to defend it1 than when he slips over the substance of the question in hand1 and begins to fall foul upon the adverse party1 to throw dirt and filth upon him1 and to abuse and slander him3 this is a thing very usual1 but exceeding base1 and plainly demonstrates the badness of their cause4 #b4 ,if ,mr4 ,scot hath done little but told odd tales and silly ,legends1 ,mr4 ,glanvil might very well have born with him2 for ,i am sure his story of the ,drummer1 and his other of ,witchcraft are as odd and silly1 as any can be told or read1 and are as futilous1 incredible1 ludicrous1 and ridiculous as any can be4 ,and if the tales that ,scot tells be odd and silly1 they are the most of them taken from those pitiful lying ,witchmongers1 such as ,delrio1 ,bodinus1 ,springerus1 ,remigius1 and the like1 the ,authors that are most esteemed with ,dr4 ,casaubon1 and other ,witchmongers1 of whom we shall say more hereafter4 #c4 ,for ,mr4 ,glanvil to give general accusations without particular proofs1 as to say ,scots reasonings are trifling and childish1 and when he ventures at ,philosophy1 he is little better than absurd1 do plainly manifest the mans malice1 and discover his weakness3 ,for dolus versatur in universalibus1 and no man ought to be condemned without particular and punctual proof1 as to the time1 place1 and all other circumstances1 which ,mr4 ,glanvil could not do1 and therefore he only gives general calumniations without ground2 and if ,scot were little better than absurd1 then he the better agrees with ,mr4 ,glanvil1 whose ,platonical ,whimseys are as absurd as any1 as we shall sufficiently prove hereafter4 #d4 ,dr4 ,casaubon must needs have been highly elevated with the desire of censuring1 when he would condemn a man without reading his ,book1 or serious weighing the force of his arguments1 this concludes him of vast weakness1 and of great perversness of mind1 as all rational men may judge2 for in effect it is this1 ,scot is an illiterate ,wretch1 and his ,book full of errors1 but ,i never read it1 but as ,i have looked upon it at a friends house1 or a ,book-sellers ,shop3 is not this a wretched ground whereupon to build so wretched a foundation1 as thereby to judge him an illiterate ,wretch8 ,and to censure him by the report of others1 is as unjust1 weak1 and childish as the former2 and though ,dr4 ,reynolds were a learned man1 it doth not appear for what particular point or errour he censured ,scot1 and therefore is but a general and groundless charge1 sheltred under the colour of ,dr4 ,reynolds reputation1 an evidence1 in ,reason and ,law1 of no weight or validity4 #e4 ,for ,dr4 ,casaubon to rank him amongst illiterate ,wretches1 is against the very ,rule of the ,law of ,nature1 that teaches all men1 that they should not do that to another1 which they would not have another to do unto them4 ,and sure ,dr4 ,casaubon would not have another to judge and condemn him for an illiterate ,wretch1 and therefore1 he ought not to have condemned ,mr4 ,scot to be so4 ,and as it is against the ,law of ,nature1 so it is contrary to the rules of modesty and morality to give a man such stigmatizing titles3 nay it is even against the rules of good manners and civil education1 but that some men think that it is lawful for them to say any thing1 and that nothing what they say doth misbeseem them4 ,and lastly1 how far it is against the ,rules of ,christianity and ,piety1 let all good ,christians judge4 #f4 ,the falsity of this foul scandal is manifest in both the particulars therein couched4 #a4 ,for ,mr4 ,scot was a learned and diligent person1 as the whole ,treatise will bear witness2 he understood the ,latine ,tongue1 and something of the ,greek1 and for the ,hebrew1 if he knew nothing of it1 yet he had procured very good helps1 as appeareth in his expounding the several words that are used in the ,scriptures for supposed ,witches and ,witchcraft2 as also his quoting of divers of the ,fathers1 the reformed ,ministers1 and many other ,authors besides1 which sufficiently prove that he was not illiterate4 #b4 ,and that he was no wretched person1 is apparent1 being a man of a good ,family1 a considerable ,estate1 a man of a very commendable government1 and a very godly and zealous ,protestant1 as ,i have been informed by persons of worth and credit1 and is sufficiently proved by his ,writing4 ,i have not been thus tedious to accumulate these instances of men that have been censured1 for opposing vulgar opinions1 or writing of abstruse ,subjects1 as circumstantial only1 or for a flourish1 but meerly as they are introductive1 necessary1 and pertinent to the purpose ,i intend in this ,treatise1 as ,i shall make manifest in these ,rules or ,observations following1 and shall add sufficient reasons to confirm the same4 ,sidenote3 ,rule #a4 #a4 ,that the generality of an opinion1 or the numerousness of the persons that hold and maintain it1 are not a safe and warrantable ground to receive it1 or to adhere unto it3 nor that it is safe or rational to reject an opinion1 because they are but few that do hold it1 or the number but small that maintain it4 ,and this ,i shall labour to make good by these sure and firm arguments following4 ,sidenote3 ,exod4 #ac4 #b4 ,sidenote3 ,mat4 #bd4 #e4 ,sidenote3 ,luke #f4 #bf4 ,sidenote3 ,lib4 de vit4 beat4 ,lactant4 ,duimar4 ,instit4 l4 #b4 c4 #c4 #a4 ,because the ,scriptures tell us thus much3 ,thou shalt not follow the multitude to do evil4 ,and that there are many deceivers3 ,for many shall come in my ,name1 saying1 ,i am ,christ1 and shall deceive many4 ,and woe unto you1 when all men shall speak well of you3 for so did their fathers to the false ,prophets4 ,from whence it is plain1 that first we are to consider and be assured1 that the matter be not evil2 for if it be1 we are not at all to be swayed with the multitudes that follow it1 or that uphold it3 so if the opinion be evil1 erroneous1 or false1 we ought not to receive it1 or adhere unto it1 though never so many do hold or maintain it4 ,so that in truth and substance1 we are not at all to consider1 whether there be few or many that hold it1 but simply1 whether it be true or not4 ,for as ,plato tells us3 ,neq2 id considerandum quid dixerit1 sed utrum ver dicatur nec ne4 ,for the multitude have been by all good ,authors and ,learned men always esteemed the most erroneous1 as ,seneca saith3 ,qurendum non quod vulgo placet1 pessimo veritatis interpreti4 ,and ,lactantius teaches us this3 ,vulgus indoctum pompis inanibus gaudet1 animisq2 puerilibus spectat omnia1 oblectatur frivolis1 nec ponderare secum unamquamq2 rem potest4 ,and our ,saviour gives us a proof and instance of the errour of the multitude1 and that in matter of fact4 ,did not almost all the ,jews under divers ,kings ,raigns applaud and approve of the doctrine and opinions of the false ,prophets1 though utterly erroneous8 insomuch that ,elijah said1 that he only was left of the true ,prophets1 though the false ones were many and numerous4 ,so that the ,rule is proved to be true1 both by the precept and example of the ,scriptures4 #b4 ,if we consider the generality of ,mankind1 either in respect of their inclinations and dispositions1 or their breeding and education1 we shall not find one of an hundred1 either by nature inclined1 or by education fitted and qualified to search forth and understand the truth4 ,and then if there be an hundred to one drowned in ignorance and errors1 and so few fitted to understand the truth of things either divine or natural1 then it must needs follow1 that it is not safe to embrace or adhere to an opinion1 because of the great number of those that hold or maintain it1 but rather to stick to the smaller number2 though neither simply ought to be regarded1 but truth it self4 #c4 ,again1 if we consider those numbers1 that either by nature are inclined1 or by education trained up in ,learning1 to enable them to judge rightly betwixt truth and truth-likeliness1 how few of these that prove any thing excellent in those parts of ,learning wherein they are bred1 we may easily see the verity of this ,rule sufficiently proved1 that it is not safe to embrace or adhere to an opinion1 because the numbers are great that hold or maintain it4 #d4 ,if the multitude that hold the opinions1 whether of spiritual or natural things were to be followed1 meerly because of the great numbers that hold them3 then if we look and consider the ,writings of the best ,geographers1 ,travellers1 and ,navigators1 we should either be of the opinions of the ,pagans1 who are the most numerous part of ,mankind1 or the ,mahumetans1 which are many in respect of the paucity of ,christians4 ,and then what horrid1 blasphemous1 idolatrous1 impious1 and diabolical opinions must we receive and hold1 both concerning ,god1 ,angels1 the ,creation1 and the most of the operations that are produced by ,nature8 ,so that the arguments of ,dr4 ,casaubon and ,mr4 ,glanvil1 drawn from the universality of the opinion1 and the great multitudes of those that hold it1 are vain and groundless4 #e4 ,if the comparison ,i use be thought too large1 and the rule be put only as to the greater part of the ,learned that are in ,europe1 yet it will hold good1 that the greatest part of the ,learned are not to be adhered to1 because of their numerousness2 nor that the rest are to be rejected1 because of their paucity4 ,for it is known sufficiently1 that a ,bishop of ,mentz was censured and excommunicated for holding that there were ,antipodes1 by some hundreds of those that were accounted learned and wise3 so that it is plain1 that the greater number may be in the errour1 and those that are few be in the right4 ,and did not the greatest number of the ,physicians in ,europe altogether adhere to the ,doctrine of ,galen1 though now in ,germany1 ,france1 ,england1 and many other ,nations the most have exploded it8 ,and was not the ,aristotelian ,philosophy embraced by the greatest part of all the ,learned in ,europe8 ,and have not the ,cartesians and others sufficiently now manifested the errours and imperfections of it1 and especially the endeavors of the honourable and learned ,members of the ,royal ,society here in ,england1 and the like ,societies beyond ,seas by their continual labour and vigilancy about ,experiments1 made the errours and defects of it obvious to all inquisitive persons8 ,so that multitude1 as multitude1 ought not to lead or sway us1 but truth it self4 #f4 ,if to all this we add1 that truth in it self is but one2 for unum and verum are convertibles1 and that errour or falsity is various and manifold1 and that there may be a thousand errours about one particular thing1 and yet but one truth2 it will necessarily follow1 the greatest number holding an opinion1 cannot be safe to be followed because of their multitude1 and the reason is errour1 is manifold1 truth but one4 ,sidenote3 ,rule #b4 #b4 ,it is not safe nor rational to receive or adhere to an opinion because of its ,antiquity2 nor to reject one because of its ,novelty4 ,and this we shall make good from and by these following reasons4 #a4 ,because there is no opinion 7especially about created things7 but it hath once been new2 and if an opinion should be rejected meerly because of novelty1 then it will follow1 that either all opinions might have been rejected for that very reason1 or that novelty is no safe ground only1 why an opinion should be opposed or rejected4 #b4 ,antiquity and ,novelty are but relations quoad nostrum intellectum1 non quoad naturam2 for the truth1 as it is fundamentally in things extra intellectum1 cannot be accounted either old or new4 ,and an opinion1 when first found out and divulged1 is as much a truth then1 as when the current of hundreds or thousands of years have passed since its discovery4 ,for it was no less a truth1 when in the infancy of ,philosophy it was holden1 that there was generation and corruption in ,nature1 in respect of ,individuals1 than it is now3 so little doth ,time1 ,antiquity1 or ,novelty alter1 change1 confirm1 or overthrow truth2 for veritas est temporis filia1 in regard of its discovery to us or by us1 who must draw it forth puteo ,democriti4 ,and the existence of the ,west-,indies was as well before the discovery made by ,columbus as since1 and our ignorance of it did not impeach the truth of its being1 neither did the novelty of its discovery make it less verity1 nor the years since make it more3 so that we ought simply to examine1 whether an opinion be possible or impossible1 probable or improbable1 true or false2 and if it be false1 we ought to reject it1 though it seem never so venerable by the white hairs of ,antiquity2 nor ought we to refuse it1 though it seem never so young1 or near its birth4 ,for as ,st4 ,cyprian said3 ,error vetustatis est vetustas erroris4 ,sidenote3 ,advanc4 of ,learn4 l4 #a4 c4 #e4 #c4 ,in regard of ,natural ,philosophy1 and the knowledge of the properties of created things1 and the knowledge of them1 we preposterously reckon former ,ages1 and the men that lived in them1 the ,ancients2 which in regard of production and generation of the ,individuals of their own ,species are so2 but in respect of knowledge and experience1 this ,age is to be accounted the most ancient4 ,for as the learned ,lord ,bacon saith3 8,indeed to speak truly1 ,antiquitas seculi1 juventus mundi10 ,antiquity of time is the youth of the ,world4 ,certainly our times are the ancient times1 when the ,world is now ancient1 and not those which we count ancient1 ordine retrogrado1 by a computation backward from our own times2 and yet so much credit hath been given to old ,authors1 as to invest them with the power of ,dictators1 that their words should stand1 rather than admit them as ,consuls to give advice4 ,sidenote3 ,rule #c4 #c4 ,it is not safe nor rational to resolve to stick to our old imbibed opinions1 nor wilfully to reject those that seem new1 except we be fully satisfied1 from indubitable grounds1 that what we account old is certainly true1 and what we reckon to be new is undoubtedly false4 ,and this will appear to be a truth1 partly from the weakness of their arguments1 that seem utterly to condemn all recession from ancient opinions1 as vain1 foolish1 and unnecessary2 as also from other positive reasons4 #a4 ,some give the reason why they will not recede from an opinion that their ,predecessors held2 for that their ,forefathers were as wise1 if not wiser than they4 ,but this1 if strictly considered1 is very lame and defective2 for their ,predecessors were but men1 and so were liable both to active and passive deception1 and were not exempted from the common frailty of ,mankind1 who are all subject to errours4 ,and therefore1 unless they were assured that their ,ancestors in former ,ages1 held the certain and undoubted grounds of truth1 it is nothing of reason in them1 but meer perversness of will1 rather obstinately errare cum patribus1 than to learn to follow the truth with those that are coetaneous with them1 which is foolish and irrational4 ,further1 there are more helps now1 and means to attain the knowledge of ,verity1 than were in the days when their ,ancestors lived1 and it must be a kind of the greatest madness to shut their eyes1 that the light of truth may not appear unto them4 #b4 ,this kind of reasoning hath no more of reason in it1 than if one should say1 that because his ,grandfather and great ,grandfather were blind or lame1 therefore they will be so too3 or that their ,ancestors never learned the ,greek or ,latine ,tongues1 nor to write or read1 neither will they learn any more than they did3 or that their ,predecessors were ill husbands and unthrifts1 and that therefore they will continue the same courses3 or that because their ,forefathers followed drunkenness and luxury1 therefore they will continue the same cariere of vices1 as many of our debauched persons do now adays1 having no better reasons to alledge for their exorbitant and vicious courses1 but what the ,prophet condemned1 ,the fathers have eaten sowr grapes1 and the childrens teeth are set on edge4 #c4 ,how far would they run back to state the beginning of their ,ancestors8 ,if as far as their first ,originals1 then they must all be ,savages1 ,barbarians1 and ,heathens4 ,and if they state it distant from their first ,originals1 then their ,predecessors had the same reason to have continued1 as those did that preceded them4 ,but if their ,ancestors varied from1 and left the steps and opinions of those that went before them1 then if they will do as their ,ancestors did1 they must leave their courses and opinions1 as they had done of those that preceded them4 ,sidenote3 ,august4 lib4 de ,liber4 ,arbitrio4 #d4 ,some say they cannot recede from the opinions of their ,predecessors1 because it would be a shame and disgrace unto them4 ,but that which we call shame and disgrace consists in the opinion of others1 and we ought not to receive errour1 or reject truth1 by reason of the censures or opinions of others3 ,si de veritate scandalum sumitur1 utilius permittitur nasci scandalum1 qum veritas relinquatur4 ,and to leave an errour to entertain truth1 is so far from being a shame and a disgrace1 that there cannot be a greater honour or glory3 for errare humanum est1 sed in errore perseverare belluinum ac diabolicum est4 ,sidenote3 ,rule #d4 #d4 ,those effects that seem strange and wonderful1 either in respect of ,art or ,nature1 require much diligence truly to discover and find out their causes2 and we ought not rashly to attribute those effects to the ,devil1 whose causes are latent or unknown unto us3 and that for these grounds4 ,sidenote3 ,de ,inject4 mater4 pag4 #eig4 ,sidenote3 ,ibid4 pag4 #eih4 #a4 ,it hath been common almost in all ,ages1 not only for the vulgar1 but also for the whole rabble of ,demonographers and ,witchmongers to ascribe those strange and wonderful effects1 whether arising from ,art or ,nature1 unto the worst of ,gods ,creatures1 if they did not themselves understand their causes1 and to censure the ,authors that writ of them1 as ,conjurers and ,magicians1 as ,i have made manifest in my former ,instances1 and might be further made good and illustrated by the effects of healing by the ,weapon-salve1 the ,sympathetick ,powder1 the ,curing of divers ,diseases by ,appensions1 ,amulets1 or by ,transplantation1 and many other most admirable effects both of ,art and ,nature1 which by these self-conceited ,ignorants are all thrown upon the ,devils back1 and he made the ,author and effector of them1 as though he had a kind of omnipotent power3 of which the learned ,philosopher and ,physician ,van ,helmont gives us this account3 8,credo equidem cum pietate pugnare1 si ,diabolo tribuatur potestas naturam superans4 ,verum natur ignari prsumunt se natur secretarios per librorum lectionem3 quicquid autem ipsos latet1 vel adynaton1 vel falsum1 vel prstigiosum1 atq2 diabolicum esto40 ,and a little after he adds this3 8,pigriti saltem enim immens inventum fuit1 omnia in ,diabolum retulisse qu non capimus1 nec velim ,diabolum invocatum1 ut nostris satisfaciat qustionibus per temerariam potestatum attributionem40 #b4 ,whosoever shall read ,pancirollus de rebus memoralibus noviter repertis1 may easily be satisfied1 what strange and stupendious things ,art and the ,inventions of men have produced in these latter ,ages4 ,and no man can rationally doubt1 but that many more as strange or far more wonderful1 may in ,ages to come be found out and discovered2 for there is a kind of bottomless depth in ,arts1 whether ,liberal or ,mechanical1 that yet hath not been founded1 but lye hid and unknown unto men4 ,and if these for their wonderfulness should 7as former ,ages have ignorantly done7 be ascribed unto the power of ,satan1 and their ,authors accused of ,conjuring and ,diabolical ,magick1 no greater wrong could be done unto ,art and ,artists1 and it would be a kind of blasphemy to attribute these stupendious effects 7as the ,vulgar and ,witchmongers use to do7 unto the ,devil1 the worst of ,gods ,creatures1 and the ,enemy of ,mankind4 ,sidenote3 ,pag4 #ajc4 ,sidenote3 ,rom4 #a4 #bj4 ,sidenote3 ,de ,civit4 ,dei lib4 #aj4 #c4 ,the third argument ,i shall take from ,mr4 ,glanvil 7which is the greatest piece of truth in all his ,treatise7 and convert and retort it against him3 and is this 7he saith7 ,we are ignorant of the extent and bounds of ,natures ,sphere and ,possibilities4 ,now if we be ignorant of the extent and bounds of ,natures ,sphere and ,possibilities1 then it must needs be folly1 madness1 and derogative against ,gods power in ,nature1 to attribute those effects to wicked1 fallen1 and degenerated ,demons1 that we do not know but are produced by the course of ,nature4 ,and to ascribe the products of ,nature to such wicked ,instruments is blasphemous1 in depriving ,nature of the honour due unto her1 and robbing ,god of the honour and glory belonging unto him1 for the wonderful power wherewith he hath endowed his ,creatures1 who were all made to shew forth his power and ,godhead1 and the ,heavens declare the glory of ,god1 and the ,firmament sheweth his handy-work3 and as one said very well1 ,natura creatrix est qudam vis potentia divinits insita1 alia ex aliis in suo genere producens4 ,so that the honour that is due unto the ,creator1 ,conserver1 and ,orderer of ,nature ought not to be ascribed unto the ,devils2 for in doing this1 the ,witchmongers become guilty of ,idolatry1 and are themselves such ,witches as are mentioned in the ,old ,testament1 who by their lying ,divinations led the people after them to follow ,idols2 therefore the effects that belong unto ,nature1 are to be attributed to ,nature1 and the effects that ,devils produce1 are to be ascribed unto them1 and not one confounded with another4 ,and much to this purpose the learned ,father hath a very considerable passage3 8,quicquid igitur mirabile fit in hoc mundo1 profect minus est qum totus hic mundus1 i4 e4 clum terra1 omnia qu in eis sunt1 qu cert ,deus fecit3 nam omni miraculo quod fit per hominem1 majus miraculum est homo4 ,quamvis igitur miracula visibilium naturarum videndi assiduitate vilescunt1 tamen ea quum sapienter intuemur1 inusitatissimis rarsq2 majora sunt40 ,sidenote3 ,job #a4 #aa4 #b4 #e4 ,sidenote3 #b ,pet4 #b4 #d4 ,sidenote3 ,august4 super ,psal4 #d4 ,though these men should believe the power of the ,devil to be great by his ,creation1 and not lessened by his ,fall 7which is doubtful or false7 yet can he not exert1 or put this power into execution1 but when1 where1 as oft1 and in what manner1 as ,god doth send1 order1 direct1 and command him3 and could not enter into the herd of ,swine1 until that ,christ had ordered and commanded him2 nor to touch ,job or afflict him either in his goods or body1 until that ,god had given him licence and order with express limitation how far he should proceed1 and no further4 ,in all which there appeareth nothing at all of his power1 but his malice and evil will2 and what was effected1 was the hand of the ,lord1 and he but the bare ,instrument to execute and perform the command4 ,therefore to ascribe to the ,devil the efficiency of those operations we do not clearly understand1 is to allow him a kind of ,omnipotency1 and both to rob ,god and ,nature of that which belongeth unto them2 for the ,almighty doth work whatsoever he pleases both in ,heaven and ,earth1 and it is he that worketh all in all4 ,and the ,devil is but as ,gods ,executioner to fulfil his will in tempting men1 and punishing the wicked1 and can act nothing but as ,god commands him1 except the acts of his wicked and depraved will2 for he is with all his ,angels delivered into chains of darkness to be reserved unto ,judgment4 ,to this purpose there is a very true and ,christian saying of ,st4 ,augustine in these words3 8,diabolus plerumq2 vult nocere1 non potest1 quia potestas ista est sub potestate3 nam si tantum posset nocere ,diabolus quantum vult1 aliquis justorum non remaneret40 ,sidenote3 ,rule #e4 #e4 ,the last ,rule ,i shall observe is1 ,that men1 if they mean to profit by reading ,controversies of this nature1 they must prudently and deliberately consider the design that ,authors have had in writing4 ,for though it be the general pretence of all1 that they write to confute errours1 and to maintain truth1 yet very few in ,disputes of this nature have sincerely performed this pretended end4 ,for some have written 7as we shall hereafter make manifest in due place7 upon designed purpose1 thereby to establish some points in their corrupted and superstitious ,religion4 ,some because of their own lucre and profit arising by the upholding of these opinions of the great power and performances of ,witches1 as did all the ,inquisitors and their ,adherents1 having a share in the condemned ,witches goods4 ,others have written in these ,subjects meerly for ostentation and vain-glory1 to get a name that they were learned and able persons3 of all which the judicious ,readers ought to beware of1 and to consider4 ,there is another main scandal that ,witchmongers usually 7especially of late7 cast upon those that oppose their gross1 impious1 and blasphemous opinions2 but ,i cannot seasonably give answer unto it1 untill ,i have laid down the state of the question1 upon which the substance of this ,treatise is grounded1 and therefore shall proceed to its ,explication4 ,,chap4 ,,ii4 ,of the ,notion1 ,conception1 and ,description of ,witches and ,witchcraft1 according to divers ,authors1 and in what sense they may be granted1 and in what sense and respect they are denied4 ,those that are ,masters in ,ethicks teach us1 that every ,vertue hath on either side one ,vice in the extreme1 and that ,vertue only consists in the mean1 which how hard that mean is to be kept in any thing1 the ,writings and ,actions of the most ,men do sufficiently inform us4 ,this is manifest1 that not many years ago the truth of ,philosophy lay inchained in the ,prisons of the ,schools1 who thought there was no proficiency to be made therein1 but only in their ,logical and ,systematical ways3 so that 7in a manner7 all liberty was taken away both in writing and speaking1 and nothing was to be allowed of that had not the ,seal of ,academick ,sanction4 ,and now when ,philosophy hath gotten its freedom1 to expatiate through the whole ,sphere of ,nature1 by all sorts of inquiries and tryals1 to compleat a perfect ,history of ,nature1 some are on the other hand grown so rigid and peremptory1 that they will condemn all things that have not past the test of ,experiment1 or conduce not directly to that very point1 and so would totally demolish that part of ,academick and ,formal ,learning that teacheth men ,method and the way of ,logical procedure in writing of ,controversies1 and handling of ,disputes4 ,whereas what is more necessary and commendable for those that treat of any controverted point in ,writing or in other ,disputations1 than a clear and perspicuous ,method1 a right and exact stating of the ,question in doubt1 defining or describing the terms that are or may be equivocal1 and dividing the whole into its due and genuine parts1 distinguishing of things one from another1 limiting things that are too general1 and explaining of every thing that is doubtful8 ,those that would totally take away this so profitable and excellent a part of ,learning1 are not of my judgment1 nor can be excused for having run into that extreme that is extremely condemnable4 ,let ,experimental ,philosophy have its place and due honour2 and let also the ,logical1 ,methodical1 and ,formal ways of the ,academies have its due praise and commendation1 as being both exceedingly profitable1 though in different respects2 otherwise1 in writing and arguing1 nothing but disorder and confusion will bear sway4 ,i have premised thus much1 because the most of the ,authors that have treated about this knotty and thorny ,subject of ,witches and ,witchcraft1 have been as confused and immethodical as any4 ,for whereas the learned ,orator ,cicero tells us1 that omnis discursus definitione debet proficisci2 and that it is also true1 that what is not aptly and fitly defined or described1 as far as the ,subject will admit of1 is never perfectly understood3 yet have the most of these ,authors 7which are numerous7 laid down no perfect description of a ,witch or ,witchcraft1 nor explained fully what they meant by that name1 notion1 or conception4 ,and therefore1 lest ,i become guilty of the same fault1 ,i shall lay down what the most considerable ,authors that have treated of this ,subject1 do mean or intend by this word ,witch1 and ,witchcraft1 and shall fully explain in what notion or sense ,i either allow or deny them1 and their actions1 and that in this order1 and in these ,particulars following4 ,sidenote3 ,lib4 #ad4 method4 c4 #i4 ,sidenote3 ,ibid4 c4 #a4 #a4 ,though an argument taken denotatione nominis be of little weight or validity1 and that the industrious and sharp-witted person ,galen doth seem to make little account of words1 that is1 in this respect1 when we would only understand the nature of things1 yet in another respect he concludeth thus3 8,verm qui alterum docere volet qu ipse tenet1 huic prorsus nominibus propter res uti est opus40 ,now the handling of ,controversies is chiefly and principally to inform others1 and teach them the truth1 and to discover errours2 therefore in this respect the explication and denotation of words is exceeding profitable and necessary3 and so ,plato in ,cratylo tells us3 8,nomen itaq2 rerum1 substantiam docendi discernendiq2 instrumentum est40 ,and it being a manifest truth1 that words are but the making forth of those notions that we have of things1 and ought to be subjected to things1 and not things to words3 if our notions do not agree with the things themselves1 then we have received false ,idola or images of them2 but if we have conceived them aright1 and do not express them fitly and congruously1 then we shall hardly make others understand us aright1 nor can clearly open unto them the doctrine that we would teach them4 #b4 ,but to come to the signification and acceptation of the words that those ,authors1 who have magnified and defended the power of ,witches1 have used to express their notions by1 we shall find them to be so far fetcht1 so metaphorical1 and improperly applied1 that no rational or understanding man can tell us what to make of them4 ,and if we take the notion1 as they do1 of a killing and murthering ,witch1 with the rest of the adjuncts1 which they couple with it1 we shall not be able to find a proper and significative word1 either in the ,hebrew1 ,greek1 ,latine1 ,french1 ,spanish1 ,italian1 or ,high-,dutch1 but a multitude or a ,ferrago of words1 whereof not one doth properly signifie any such thing1 as they would make us believe1 by the notion that they maintain of a ,witch3 of which we shall principally note these4 ,sidenote3 ,lament4 #d4 #c4 #a4 ,for the ,hebrew words used in the ,old ,testament we shall not mention them here1 but afterward1 where we speak of the mistranslation of them1 and therefore shall pursue them in the ,latine1 and other ,languages4 ,and first they sometimes use the word ,lamia in the ,latine1 in ,greek1 which ,gesner and others tell us doth signifie a terrestrial ,creature1 or a voracious fish1 as also a ,spectrum or ,phantasm4 ,and this was supposed to be a ,creature with a face like a ,woman1 and feet like a ,horse or an ,ass1 such as 7indeed7 neither is1 nor ever was in rerum natura1 but was only a figment devised to affright children withal4 ,but if we will believe ,poetical ,fables1 the ,romances of ,philostratus concerning ,apollonius1 or the lying ,diary of his ,man ,damis1 we must take it to be a ,spirit or ,apparition1 such as the ,greeks called ,empus1 that went upon one leg1 and had eyes that they could take forth1 and set in1 when they pleased4 ,and such a monstrous ,fable and ,lye was a sufficient ground for doting ,witchmongers to build their incredible stories of the power and actions of ,witches upon1 having no proper word for such a ,witch as they falsely believe and suppose4 ,though there be a ,text in the ,lamentations of ,jeremiah1 that hath given occasion or colour to this vain opinion1 especially as the vulgar ,latine renders it1 which is thus3 ,sed ,lami nudaverunt mammam1 lactaverunt catulos suos4 ,filia populi mei crudelis1 quasi struthio in deserto4 ,the ,french render it1 ,the ,dragons have made bare their breasts3 and so have also the ,italians in their ,translation retained the words ,dragon and ,ostrich2 and also the ,septuagint render the words and 4 ,and ,luther in his ,translation hath kept the same words1 though the ,germans call ,lamia ,ein ,rachtsgeist4 ,but our own ,translation hath come more near the truth3 ,even the ,sea-monsters draw out the breast1 they give suck to their young ones3 the ,daughter of my people are become cruel like the ,ostriches in the wilderness4 ,and ,arias ,montanus gives it thus3 ,etiam draco---- ,tannin 7which signifieth a ,dragon1 ,serpent1 ,whale1 or other ,sea-creatures7 solverunt mammam1 lactaverunt catulos suos3 ,filia populi mei in crudelem1 veluti ulul in deserto4 ,but none hath come up close to the mark but ,junius and ,tremellius1 who render the place thus3 ,etiam ,phoc prbent mammam1 lactant catulos suos1 quomodo filia populi mei1 propter crudelem inimicum1 est similis ululis in deserto4 ,and the ,notes upon the place do make it plain3 8,vox quidem ,hebra lat patet1 significans serpentes reptilia magna1 sive terrestria sive aquatilia2 sed cm non omnium reptilium sint mamm1 neq2 aquaticorum sint ii quos ,propheta vocat catulos2 necesse fuit hunc locum ad ,phocas1 id est marinos vitulos accommodari1 qui natura sint quasi ,amphibii4 ,nam ,draconibus accommodari non potest1 cm volucrium solus vespertilio mammas habeat3 serpentium terrestrium nulla species mammata est1 ac proinde hc ad marinum istud genus referri debent40 ,sidenote3 ,isa4 #cd4 #ad4 ,sidenote3 ,gesn4 de ,avib4 l4 #c4 p4 #bda4 ,sidenote3 ,hist4 ,anat4 ,cent4 #a4 p4 #ah4 #b4 ,another far fetcht and improperly applied name to ,witches1 is ,strix1 and so some ,authors call them ,striges2 when as the word ,strix doth properly signifie a nocturnal bird1 stridendo sic dicta1 that do use to suck the dugs of ,goats1 and also of young children1 which we shall shew hereafter to be a ,truth1 and no ,fable1 as ,ovid saith1 ,nocte volant1 puersq2 petunt nutricis egentes1 ,et vitiant cunis corpora rapta suis4 ,carpere dicuntur lactentia viscera rostris1 ,et plenum poto sanguine guttur habent4 ,est illis strigilis nomen2 sed nominis hujus ,causa1 qud horrend stridere nocte solent4 ,this is that sort of bird that ,gesner calleth ,caprimulgus1 and the ,greeks 1 the ,germans ,rachtvogel or ,rachtraven1 the ,hebrews ,lillith1 as is said in ,isaiah3 ,quin ibi subit quievit strix 7seu lamia7 invenit sibi requiem4 ,it is taken to be a kind of ,owl1 little bigger than an ,ousel1 and less than a ,cuckow1 they are blind upon the day1 and flye abroad upon the nights1 making an horrible noise1 and were to be found about ,rome1 ,helvetia1 and ,crete or ,candy1 and do certainly suck the dugs of ,goats1 that thereby they waste away and become blind4 ,and that they are also sometimes found in ,denmark1 that learned ,physician and laborious ,anatomist ,bartholinus doth make manifest1 and that they do suck the breasts or navils of young children4 ,now what affinity hath this to a ,witch or ,witchcraft8 but that ,witchmongers would bring in any allusion or ,metaphor1 though never so impertinent or incongruous8 ,for if it were transferred to the actions of ,witches1 yet as ,calepine tells us3 ,ab hujus avis nocumento striges appellamus mulieres puellulos fascinantes suo contactu1 lactis mammarmq2 oblatione4 ,so that if the assimulation were proper in any proportion or particular1 those ,women they do account ,witches1 do but hurt the little children with the virulent steams of their breath1 and the effluviums that issue from their filthy and polluted bodies1 and so wrought by contact and contrectation1 by which the contagious poyson is conveyed1 but not by ,witchcraft4 ,sidenote3 ,act4 #a4 #bf4 ,sidenote3 ,prov4 #af4 #cc4 #c4 ,there is another word that they apply to ,witches1 as insignificant and improper as the other1 and that is ,sortilegus1 1 a ,teller of ,fortunes by ,lots or ,cuts3 and ,lambertus ,danus1 who in other things was a judicious and learned person1 yet doted extremely about this opinion1 calling a ,witch ,sortiarius1 deriving it from ,sortilegus1 which the ,french call ,sorcier4 ,now what affinity or congruity hath casting or using of ,lots with that which these men call ,witchcraft8 surely none at all4 ,for though ,lots may1 like the best things1 be abused and wrested to a vain or evil end1 yet are they not altogether evil1 but that a civil and lawful use may be made of them1 as is manifest this day at the famous ,city of ,venice1 where their chief ,officers are chosen by them4 ,and also there hath been a godly and divine use made of them even by the ,apostles themselves1 in the deciding of the ,election of ,barsabas and ,matthias1 upon the latter of which the ,lot fell1 and so he was numbred with the eleven ,apostles4 ,and ,solomon tells us1 ,the lot is cast into the lap1 but the whole disposing thereof is of the ,lord4 ,and sure these men were at a loss to find a suitable word to fix upon these ,creatures1 to whom they ascribe such impossible and incredible actions1 when they were fain to bring this appellation of ,sortilegus1 that hath no kinship at all with such ,witches1 as they mean and intend4 #d4 ,sometimes they call them by the name ,saga1 which signifieth no more than a ,wife and subtil ,woman1 being derived sagiendo to perceive quickly1 or to smell a thing quickly forth1 which the ,germans call ,vnhold1 which is no more than malevolus1 or evil-willed4 #e4 ,they use the word ,veneficus1 venefica1 and veneficium1 and this in its proper signification and derivation from the ,latine1 doth import no more than a ,poysoner1 or to make poyson1 venenum facere1 and so might perhaps be given unto them1 because by ,tradition they had learned several ways to poyson secretly and strangely1 as doubtless there may be divers hidden and not ordinarily known ways 7as we shall shew hereafter7 by which either by smelling1 tasting1 touching 7and it may be by sight7 they could kill and destroy1 though the means they used1 and the effects produced1 were meerly natural2 yet because the manner was very occult and unperceivable1 it was through ignorance and want of due inspection into the matters accounted ,diabolical2 when there was no more of a ,devil in the business1 than is in a ,thief or ,murtherer1 but only in the ,use and ,application1 which is to steal1 kill1 or destroy4 ,and this1 though now improperly and abusively called ,witchcraft1 doth but signifie poysoning1 and so the ,french call it ,empoisonnement1 and the ,italians ,veneficio or ,avenenatione1 and the ,germans ,vergifftung1 which all amount to one purpose4 ,and this ,veneficium or poysoning the ,greeks call and from ,medicamentum v4l4 ,venenum2 for sometimes it was taken in the better sense for a curing and healing ,medicine2 and sometimes in the worse for poyson that did kill or destroy4 ,neither can it be found in any ,greek ,author to signifie any more1 than such men or women that used ,charms and ,incantations1 and were believed by the ,vulgar to effect strange things by them1 when in truth and indeed they effected nothing at all but by natural means and secret poysons1 and from thence had these names4 ,and the ,poets spoke of them to adorn and imbellish their ,poems withal1 according to common opinion2 not that either they themselves believed the things to be so done1 as the ,vulgar believed1 nor to give credit to such false ,fables and impossibilities2 but to make their ,poems more delectable and welcome to the common people1 who are usually taken with such fond ,romantick stories and lyes4 ,but after the year #acjj4 when the ,spanish ,inquisitors1 the ,popish ,doctors and ,writers had found the sweetness and benefit of the confiscated ,goods of those that they had caused to be accused and condemned for ,witches1 in their sense then these words either in the ,greek or ,latine were wrested to signifie a ,witch that made a visible and corporeal ,league with the ,devil1 when in the true sense of them they did but signifie a secret ,poysoner4 ,so that all things were hurried1 though never so improper and dissonant1 to be made serviceable to their filthy lucre and avaritious self-endedness4 ,templum venale ,desq24 #f4 ,lastly1 ,for ,witchcraft they used the ,latine ,fascinum and ,fascinatio1 and so they called a ,witch ,fascinator and ,fascinatrix1 and this the ,greeks called 1 1 ,fascinum1 ,fascinatio1 also invidia1 odium1 seu invidentia1 1 fascinando1 seu oculis occidendo3 the ,germans call it ,zaubery1 and ,verzauberung1 and sometimes ,hexenwerk2 the ,french ,ensorcellement and ,sorcelerie2 the ,italians ,lestrigare amaliare1 amaliamento2 the ,belgicks ,betoovenge3 the ,saxons called them and it cce and cce-cee1 from whence we have the name ,witch and ,witchcraft1 that signified ,saga1 ,venefica1 ,lamia1 and ,fascinum1 ,magia1 ,incantatio1 ,fascinatio1 ,prstigium3 of which 7because we shall have occasion to speak more of it hereafter7 we shall here only note these few things4 ,sidenote3 ,vid4 ,alexand4 ,aphrod4 lib4 #b4 ,probl4 #ec4 #a4 ,it is taken sometimes for ,envy and ,malice1 because those that were supposed to use ,fascination1 did direct it to one ,creature more than another through their envious minds1 as may be perceived by some few ,authors3 ,and so was accounted a kind of eye-biting whereby 7as the ,vulgar believed7 children did wax lean1 and pined away1 the original whereof they referred to the crooked and wry looks of malicious persons1 never examining the truth of the matter of fact1 whether those children that pined away1 had any natural disease or not1 that caused that macilency or pining away2 nor considered1 whether or no there was any efficiency in the envy or wry looks of those malicious persons1 but vainly ascribed effects to those things that had in them no causality at all to produce such effects4 ,sidenote3 ,eclog4 #c4 #b4 ,sometimes this kind of ,fascination was ascribed to the sore or infected eyes of those that were accounted causers of hurt thereby in others1 and in this sense ,virgil saith3 ,nescio quis teneros oculus mihi fascinat agnos4 ,and by this no more could be understood1 but that those that had infected and sore eyes might infect others1 and this was nothing but contagion1 or corrupt steams issuing from one body to another1 which may happen in many diseases1 as is manifest by the ,writings of divers learned ,physicians1 as in bodies infected with the ,plague1 ,french ,pox1 ,leprosie1 ,ophthalmies1 and such like4 ,sidenote3 ,sup4 ,epist4 ,d4 ,paul4 ad ,galat4 c4 #c4 #c4 ,sometimes ,fascination is taken for some kind of ,incantation1 that by virtue of ,words or ,charms doth perform some strange things2 but concerning this there is such incertainty of the opinions of the ,learned1 some flatly denying that ,words or ,charms have in them any natural efficacy at all2 others as strongly affirming it1 that of this point it is very difficult to make a clear determination3 and therefore we shall say but this of it here1 that the ,angelical ,doctor did conclude well in this particular1 in these words3 8,ad sciendum autem quid sit fascinatio1 sciendum est qud secundm glossam fascinatio propri dicitur ludificatio sensus1 qu per artes magicas fieri consuevit1 puta1 cum hominem facit aspectibus aliorum apparere leonem1 vel cornutum1 hujusmodi40 ,having been thus large in considering the names and denomination given to those persons that are esteemed ,witches1 and finding them to be so improper1 impertinent1 various1 and uncertain1 let us now proceed to the notion and acceptation of ,witchcraft and ,witches1 to try if in that we can find any more certainty or consonancy1 and herein we shall produce some of the chief descriptions that are given of them by several ,authors2 for to quote all would be tedious and superfluous4 ,those that are or may be accounted ,witches we rank in these two orders4 #a4 ,those that were and are active deceivers1 and are both by practice and purpose notorious ,impostors1 though they shadow their delusive and cheating knaveries under divers and various pretences2 some pretending to do their ,feats by ,astrology 7which is a general ,cheat as it is commonly used7 some by a pretended gift from ,god1 when they are notoriously drunken1 debauched1 and blasphemous persons1 such as of very late years was the ,cobler that lived upon ,ellill ,moor1 named ,richmond1 and divers others that ,i could name1 but that in modesty ,i would spare their reputations3 some by pretending skill in ,natural ,magick1 when indeed they can hardly read ,english truly2 some by pretending a familiar ,spirit1 as one ,thomas ,bolton near ,knaresborough in ,yorkshire1 when indeed and in truth they have no other ,familiar but their own ,spirit of lying and deceiving3 some by pretending to reveal things in ,crystal-glasses or ,beryls1 as was well known to be pretended by ,doctor ,lamb1 and divers others that ,i have known4 ,and some by pretending to conjure and call up ,devils1 or the ,spirits of men departed2 and some by many other ways and means that are not necessary to be named here2 for errour and deceit have a numerous train of ,followers and ,disciples4 ,and the existence of such kind of ,witches as these 7if you will needs call them by that name1 and not by their proper titles1 which are1 that they truly are ,deceivers1 ,cheaters1 ,couseners1 and ,impostors7 ,i willingly acknowledge1 as having been1 and are to be found in all ages1 and these sorts are also acknowledged by ,wierus1 ,mr4 ,scot1 ,johannes ,lazarus ,gutierius1 ,tobias ,tandlerus1 ,hieronymus ,nymannus1 ,martinius ,biermannus1 and all the rest1 that notwithstanding did with might and main oppose the gross ,tenent of the common ,witchmongers4 ,sidenote3 ,a ,candle in the dark1 p4 #ab1 #ac4 ,sidenote3 ,object4 p4 #gh4 ,and of this sort were all those several differences of ,diviners1 ,witches1 or ,deceivers named in the ,scriptures1 as ,mr4 ,ady hath sufficiently declared in this passage1 which we shall transcribe4 8,a ,witch is a man or woman that practiseth ,devillish crafts of seducing the people for gain1 from the knowledge and worship of ,god1 and from the truth1 to vain credulity 7or believing of lyes7 or to the worshipping of ,idols04 ,and again he saith3 8,witchcraft is a ,devillish craft of seducing the people for gain1 from the knowledge and worship of ,god1 and from his truth1 to vain credulity 7or believing of lyes7 or to the worshipping of ,idols4 ,that it is a ,craft truly so called1 and likewise that it is for gain1 is proved ,act4 #af4 #af1 #ai4 ,the ,maid that followed ,paul crying1 brought in her ,master much gain2 and that it is a ,craft of perverting the people1 or seducing them from ,god and his ,truth1 is proved ,act4 #f4 #g1 #h4 ,elimas the ,sorcerer laboured to pervert ,deputy from the ,faith4 ,so likewise ,act4 #h4 #i1 #aj1 #aa4 it doth more plainly prove all these words3 ,and there was a man before in the ,city called ,simon1 which used ,witchcraft1 and bewitched the people of ,samaria1 saying1 ,that he himself was some great man1 to whom they gave heed from the least to the greatest1 saying1 ,this man is the great power of ,god1 and gave heed unto him1 because that of long time he had bewitched them with ,sorceries4 ,how bewitched them with ,sorceries8 ,that is1 seduced them with ,devillish ,crafts3 7as the ,greek and also ,tremelius ,latine ,translation do more plainly illustrate47 ,in this sense speaketh ,paul to the ,galatians #c4 #a4 ,o foolish ,galathians1 who hath bewitched you1 that you should not obey the truth8 ,and that a ,witch or ,witchcraft is taken in no other sense in all the ,scripture1 it appeareth by the whole current of the ,scriptures1 as you may see in this ,book40 ,but against this ,mr4 ,glanvil and the rest of his opinion will object and say1 that it is hard and severe that ,cheaters and ,impostors should be ranked with ,inchanters1 and such as converse with ,devils and with ,idolaters1 and that of this it is hard to give a reason4 ,to this we shall give this full responsion4 ,sidenote3 ,levit4 #bj4 #aj4 ,sidenote3 ,deut4 #bb4 #bb1 #bc1 #bd4 #a4 ,we are to consider in what precise respect actions are in ,sacred ,writ called sinful and wicked1 and wherefore they have such severe punishments annexed unto them1 and we shall find that this is not ratione medii vel acts1 sed finis4 ,as for instance and illustration3 we shall find that the ,law was peremptory in point of adultery1 which saith3 ,if a man be found lying with a woman married to an husband1 then they shall both of them dye4 ,now the act of copulation1 as it is an act1 is all one with a lawful wife1 and with the wife of another man 7that is1 one generically considered7 and yet the one is lawful1 as agreeing with ,gods ,law and ,ordinance1 and the other is unlawful1 sinful1 wicked1 and therefore to be punished with death1 because it is an aberration from the ,divine ,ordinance1 and contrary to the ,command of ,god1 who saith1 ,thou shalt not commit adultery4 ,so though the things committed by these persons1 were or might be performed by natural or artificial means1 that simply in themselves were not sinful1 or so severely punishable1 yet were they evil in regard of the end1 which was to deceive and seduce the people to ,idolatry4 ,sidenote3 #b ,chron4 #cc4 #a1 #b1 #c1 #d1 #e1 #f1 #g1 #h4 ,psal4 #aae4 #d1 #e1 #f1 #g4 ibid4 ,psal4 #ace4 #ag4 #b4 ,therefore the true and punctual reason why these persons 7termed ,witches or ,diviners7 are by the ,law of ,god so severely to be punished1 is1 because they drew the people to ,idolatry1 the thing that ,god most hateth1 and against which he hath pronounced the most severe and terriblest judgments of all4 ,nay these people were the very false ,prophets1 especially of one sort1 and the very ,priests to the ,idols1 as is manifest in the wicked and filthy ,idolatry of all sorts set up and practised by ,manasses1 even all the sorts 7or the most of them7 mentioned in the ,scriptures4 ,and ,god declareth himself to be a jealous ,god1 and that he will not give his glory to another1 but is the only ,lord ,god1 and him only we ought to serve2 and therefore will most severely punish those that attribute that unto ,idols1 that is only proper unto himself3 and for this cause1 and upon this ground are all those terrible ,comminations used in the ,scriptures1 and especially against this sort of people1 who were the chief ,instruments of promoting ,idol-worship1 ascribing the power of a ,deity unto them1 when the ,prophet tells us1 ,their idols are silver and gold1 the work of mens hands2 they have mouths1 but they speak not2 eyes have they1 but they see not2 they have ears1 but they hear not2 noses have they1 but they smell not2 they have hands but they handle not2 feet have they1 but they walk not1 neither speak they through their throat2 neither is there any breath in their mouths4 ,sidenote3 #b ,king4 #a4 #d4 ,sidenote3 #a ,king4 #ah4 #c4 ,that many great and abstruse things may be lawfully done by ,natural ,magick1 is well known to the best ,naturalists1 and how great ,feats may be performed by the ,mathematicks and ,mechanical ,arts1 are well known to the ,learned2 and that there is and may be a lawful use of ,astrology1 and many things may be foretold by it1 few that are judicious are ignorant2 that the ,prognosticks in the ,art of ,medicine are necessary1 and of much use and certainty1 all learned ,physicians know very well2 that observing of times1 and many other such like things may for divers respects be lawfully practised4 ,but if all or any of these be used to draw people to ,idolatry1 and their strange effects ascribed unto dumb and dead ,idols1 then what horrible sin and abomination were this1 and no punishment could be too heavy for it4 ,and so it is in the case of these sort of people called ,witches or ,diviners1 they perswaded the multitude1 that their false ,gods 7or rather ,devils7 in their ,idols1 could foretel life or death1 and so led the people a whoring after them1 as ,ahaziah sent to inquire of the god of ,ekron1 whether he should recover or not1 and therefore he had that sharp judgment1 ,that he should not come down from that bed whither he was gone up1 but should surely dye4 ,and did not the ,priests of ,baal 7which were the same rabble named ,deut4 #ah4 #aj1 #aa1 #ab1 #ac1 c47 obstinately labour to make ,ahab and all the people believe1 that the ,gods 7or ,devils7 that they worshipped in their ,idols1 could and would answer by fire1 and pertinaciously persisted in their obstinacy1 cutting themselves with knives and lancets from morning until the time of the offering of the evening sacrifice1 and yet nothing was effected8 so that they were justly guilty of that punishment which they received1 which was death1 for ascribing that to a dead ,idol1 that none could perform1 but the only true ,god of ,israel1 and yet in the meantime could neither by their own skill1 nor the skill of their ,idols foresee that sudden death that fell upon them3 which punishment fell deservedly upon them1 for labouring to deceive the people1 and confirm them in ,idolatry1 in ascribing that unto a dead stock1 which was only in the power of the ,almighty to perform4 ,so if all those fine ,knacks and neat ,tricks that ,athanasius ,kircher performed at ,rome by the help and means of the ,loadstone1 and mentioned in his ,book de ,arte ,magnetica1 had been by him ascribed unto some ,saint1 thereby to have drawn the people to the adoration of that ,saint1 and so to ,idolatry1 it had been active imposture1 deceit1 and knavery in him1 and he might justly have been inrolled in the ,catalogue of these ,witches or ,diviners1 and had really been an active ,impostor1 as they were1 and so had deserved the same punishment3 when on the contrary for ascribing effects unto their true and proper causes1 and clearly shewing the manner and means of producing those effects1 he hath justly deserved the title of a learned and honest man4 ,and though a common ,hocus ,pocus man1 or one that playeth ,tricks of ,leger-de-main or slight of hand1 to get a livelihood by1 do labour to make the ignorant multitude believe that he doth his ,feats by virtue of his barbarous terms or non-significant words1 or by the help of some familiar ,spirit2 must therefore a prudent or learned person believe the same1 and not labour to understand that those pretences are but used the better to deceive the senses of the beholders1 and so that pretence but a cheat and imposture8 ,sidenote3 ,isa4 #dd4 #ae1 #af4 ,sidenote3 ,isa4 #da4 #bb1 #bc4 ,sidenote3 ,dan4 #bb4 #aa4 ,sidenote3 ,gen4 #da4 #h4 ,sidenote3 #a ,sam4 #bh4 #aa4 ,sidenote3 ,act4 #h4 #i4 #d4 ,we affirm that all these mentioned in the ,scriptures 7nay1 and that the ,priests attending all the so famoused ,oracles7 were but meer ,cheaters and ,impostors1 and that for these reasons4 #a4 ,they could not be1 nor were ignorant that all their numerous ,idols were but the works of mens hands1 and that they could not of themselves move1 see1 hear1 smell1 or breathe1 much less eat and drink2 and therefore were notorious ,cheaters and ,impostors in labouring to make the people believe the contrary4 #b4 ,they could not be ignorant but what answers were given1 and what acts were done1 were performed by themselves1 and not by the ,idols1 and yet they laboured to make the people believe the contrary1 as the ,bramines and ,priests do to this day all over the ,eastern parts of ,asia1 and in many other places1 and so must needs be notorious ,knaves and ,cheaters2 because1 as ,isaiah saith1 ,with part of the wood whereof he hath made himself an ,idol1 he maketh a fire and warmeth himself4 #c4 ,they could not be ignorant that their ,idols could not1 nor did declare any thing truly that was to come1 but what ,answers were given1 or ,divinations were uttered1 were of their own devising and invention1 and no other ,devil in the case1 but ,diabolical inspirations in their minds4 ,and this is manifest by their pitiful shuffling equivocations 7especially of all the ,oracles7 their responsions being always ambiguous1 and bearing a double sense1 which caused ,cardan to say3 8,oracula1 si non essent ambigua1 non essent oracula40 ,and commonly 7if not always7 they were given in the favour of those that gave the largest gifts1 which made ,demosthenes say1 that the ,oracle at ,delphos did 1 because it always spoke in favour of ,philip and his proceedings4 ,and it was with the ,oracles1 as with the ,temple of ,neptune1 ,all the ,offerings of those that escaped shipwrack were preserved1 and to be seen2 but of those that had suffered shipwrack1 there was no memorial nor knowledge of their number3 so1 many have noted some few ,hits of the ,oracles1 but few have noted their ,misses1 which doubtless were far the greater number4 ,for so it is here in this ,north ,country with our ,figure-flingers and pretended ,conjurers1 ,piss-,prophets1 and ,water-,witches1 that if they hit once1 it is cryed up and told every where2 but if they erre an hundred times1 it is soon buried in silence and oblivion1 and one fool will not take warning at anothers being cheated and deceived4 ,and that their ,idols did not1 nor could declare truly what was to come1 is manifest by the ,prophet who saith3 ,let them bring them forth 7that is1 their ,idols7 and shew us what shall happen3 let them shew the former things what they be1 that we may consider them1 and know the latter end of them2 or declare us things for to come4 ,shew the things that are to come hereafter1 that we may know that ye are gods3 yea do good or do evil1 that we may be dismayed1 and behold it together4 ,yet these miserable1 cheating1 dissembling ,wretches that would have had the multitude to have believed1 that their ,idols could have foretold truly almost any thing2 yet neither their ,idols1 nor the ,gods 7or ,devils7 they pretended to be in them1 nor themselves could foretel or foresee their own destruction1 as is manifest in the ,prophets of ,baal in the time of ,elijah1 who went up to ,mount ,carmel to advance the worship and power of their ,idols1 but did not foresee it should be all their destructions and deaths4 ,doubtless those that in the ,book of ,daniel are called ,wise-men1 ,magicians1 ,astrologers1 ,sorcerers1 and ,chaldeans were endowed with much rare knowledge1 both in respect of ,nature and ,art3 for if their knowledge had been ,diabolical1 without question ,daniel would hardly have interceded for them1 yet could they not reveal what the ,kings dream was that was gone from him1 nor foresee that they run the hazard of their lives2 but did conclude that none other could shew it1 except the gods whose dwelling is not with flesh4 #d4 ,in matters of fact it appeareth1 that they were active deceivers and deluders1 as is manifest when ,pharaoh had dreamed two dreams1 that he called and sent for all the ,magicians and ,wise-men of ,egypt2 but they could not interpret them unto him4 ,junius and ,tremelius render it3 ,omnes ,magos gypti1 omnes ,sapientes ejus4 ,the vulgar ,latine 7or that which is improperly called ,st4 ,hieromes ,translation7 gives it3 ,misit ad omnes ,conjectores gypti1 cunctsq2 ,sapientes4 ,and these doubtless ,pharaoh would not have sent for1 but that either upon his own knowledge he knew that they professed the ability of the interpretation of dreams1 and 7perhaps7 as the sequel shewed1 greater matters2 or else upon common repute1 or relation of others1 and that must needs arise from their own profession of the knowledge of such abstruse matters3 and so of necessity must have pretended greater matters1 than when they came to tryal they were able to perform1 and so must needs be ,impostors4 ,and the ,woman at ,endor 7falsely called a ,witch1 or a ,woman that had a familiar ,spirit1 when in the ,hebrew she is only called the ,mistress of the ,bottle1 as we shall manifest hereafter7 must needs be a ,deceiver and ,impostor1 because she pretended to bring up whomsoever ,saul desired1 which was a thing absolutely not in her power1 as ,i shall undeniably prove afterwards4 ,and notwithstanding the stories of ,eusebius1 and the strong endeavours of ,doctor ,hamond to make it good1 that ,simon ,magus was a person that had peculiar and corporeal converse with the ,devil1 and by that league and converse could perform strange and wonderful things2 yet was he but a notorious ,impostor1 as appeareth by two reasons4 #a4 ,the ,text saith1 that he gave out that himself was some great one1 that is1 that he had great skill1 and was able to perform wonderful things4 ,this sheweth his presumption and pretence1 the certain badge of a ,deceiver and ,cheater4 #b4 ,but could do little1 except some petty jugling ,tricks of ,leger-de-main1 confederacy1 and the like2 because he wondred1 or was amazed1 beholding the ,miracles and signs which were done1 and those were1 that unclean ,spirits1 crying with loud voice1 came out of many that were possessed with them3 ,and many taken with palsies1 and that were lame1 were healed4 ,now if he had been any great ,magician1 or could have performed any great things1 he could not have so much wondred at those things that ,philip wrought3 or if he could have flown in the air1 as ,eusebius 7or those that have foisted such incredible lyes into his ,writings7 pretendeth1 then he need not have been so amazed at the miracles and signs that the ,apostles wrought1 nor to have offered to have bought the gift of bestowing the ,holy ,ghost1 but only because he was a notorious ,dissembler and ,impostor4 ,and if he had been in league with the ,devil1 surely he might have cast forth ,devils by the power of ,beelzebub the ,prince of ,devils3 all which do plainly conclude him to be an absolute ,cheater and ,impostor4 ,and the story of ,bel and the ,dragon 7though but an ,apocryphal piece1 yet very ancient1 and of sufficient credit as to matter of fact7 doth evidently demonstrate1 that these sort of people were abominable ,cheaters and ,impostors1 and were not endowed with any supernatural power1 nor had assistance of any visible ,demon1 but only the ,devil of deceit and cousenage in their own breasts1 and so were1 as ,cardan saith1 ,carnales ,dmones ipsis ,dmonibus callidiores4 ,sidenote3 ,instit4 p4 #c4 p4 #de4 #e4 ,and though by the ,laws of our own ,nation these kind of people were to be severely punished1 as appeareth by the ,statute #a ,jac4 cap4 #ab4 yet had they respect in that ,act1 not only to the punishment in respect of what these persons could or did do1 but also in regard of their being ,impostors and ,deceivers of the people2 for so the ,lord ,chief ,justice ,sir ,edward ,cook1 the best ,expositor of ,law that hath written in our ,language1 doth expound it in these words4 ,the mischiefs before this part of this ,act were3 8,that divers ,impostors1 men and women1 would take upon them to tell or do these fine things here specified1 in great deceit of the people1 and cheating and cousening them of their money or other goods3 therefore was this part of the ,act made1 wherein these words take upon him or them are very remarkable4 ,for if they take upon them1 c4 though in truth they do it not1 yet are they in danger of this first branch40 #f4 ,and whereas in the objection ,mr4 ,glanvil mentioneth converse with ,devils1 if he mean mental1 internal1 and spiritual converse1 such as ,murtherers1 ,adulterers1 ,thieves1 ,robbers1 and all wicked persons have with ,satan1 we grant it2 for so had the ,jews and the ,high ,priests in conspiring and acting to put our blessed ,saviour to death3 it was their hour1 and the power of darkness4 ,but if he mean a visible and corporeal converse1 then we plainly affirm that there is not1 nor can be any such1 whereby any such strange things 7as ,witchmongers fondly and falsely believe7 can be performed or effected4 ,therefore by way of conclusion in this particular1 we grant that there are many sorts of such kind of ,witches1 as for gain and vain-glory do take upon them to declare hidden and occult things1 to divine of things that are to come1 and to do many wonderful matters1 but that they are but ,cheaters1 ,deceivers1 and ,couseners4 #b4 ,and as there are a numerous crew of active ,witches1 whose existence we freely acknowledge2 so there are another sort1 that are under a passive delusion1 and know not1 or at least do not observe or understand1 that they are deluded or imposed upon4 ,these are those that confidently believe that they see1 do1 and suffer many strange1 odd1 and wonderful things1 which have indeed no existence at all in them1 but only in their depraved fancies1 and are meerly melancholi figmenta4 ,and yet the confessions of these1 though absurd1 idle1 foolish1 false1 and impossible1 are without all ground and reason by the common ,witchmongers taken to be truths1 and falsely ascribed unto ,demons1 and that they are sufficient grounds to proceed upon to condemn the ,confessors to death1 when all is but passive delusion1 intrinsecally wrought in the depraved imaginative faculty by these three ways or means4 #a4 ,one of the ,causes that produceth this depraved and passive delusion1 is evil education2 they being bred up in ignorance1 either of ,god1 the ,scriptures1 or the true grounds of ,christian ,religion1 nay not being taught the common ,rules of ,morality1 or of other humane ,literature2 but only imbibing and sucking in1 with their mothers and nurses milk1 the common gross and erroneous opinions that the blockish vulgar people do hold1 who are all generally inchanted and bewitched with the belief of the strange things related of ,devils1 ,apparitions1 ,fayries1 ,hobgoblins1 ,ghosts1 ,spirits1 and the like3 so that thereby a most deep impression of the verity of the most gross and impossible things is instamped in their fancies1 hardly ever after in their whole life time to be obliterated or washt out3 so prevalent a thing is ,custom and ,institution from young years1 though the things thus received1 and pertinaciously believed1 and adhered unto1 are most abominable falsities and impossibilities1 having no other existence but in the brains and phantasies of old1 ignorant1 and doting persons1 and are meerly muliercularum nutricum terriculamenta figmenta1 and therefore did ,seneca say3 ,gravissimum est consuetudinis imperium4 ,and that this is one main cause of this delusion1 is manifest from all the best ,historians1 that where the light of the ,gospel hath least appeared1 and where there is the greatest brutish ignorance and heathenish ,barbarism1 there the greatest store of these deluded ,witches or ,melancholists are to be found1 as in the ,north of ,scotland1 ,norway1 ,lapland1 and the like1 as may be seen at large in ,saxo ,grammaticus1 ,olaus ,magnus1 ,hector ,boetius1 and the like4 ,sidenote3 ,schenck4 observ4 medic4 lib4 #a4 pag4 #abi4 #b4 ,but when an atrabilarious ,temperament1 or a melancholick ,complexion and ,constitution doth happen to those people bred in such ignorance1 and that have suckt in all the fond opinions that ,custom and ,tradition could teach them1 then what thing can be imagined that is strange1 wonderful1 or incredible1 but these people do pertinaciously believe it1 and as confidently relate it to others8 nay even things that are absolutely impossible1 as that they are really changed into ,wolves1 ,hares1 ,dogs1 ,cats1 ,squirrels1 and the like2 and that they flye in the ,air1 are present at great ,feasts and ,meetings1 and do strange and incredible things1 when all these are but the meer effects of the imaginative function depraved by the fumes of the melancholick humor1 as we might shew from the ,writings of the most grave and learned ,physicians2 but we shall content our selves with some few select ones4 #a4 ,that distemper which ,physicians call ,lycanthropia1 is according to the judgment of ,aetius and ,paulus1 but a certain species of ,melancholy1 and yet they really think and believe themselves to be ,wolves1 and imitate their actions3 of which ,johannes ,fincelius in his second ,book de ,mirac4 giveth us a relation to this purpose4 8,that at ,padua in the year #aeda4 a certain ,husband-man did seem to himself a ,wolf1 and did leap upon many in the fields1 and did kill them4 ,and that at last he was taken not without much difficulty1 and did confidently affirm that he was a true ,wolf1 only that the difference was in the skin turned in with the hairs4 ,and therefore that certain1 having put off all humanity1 and being truly truculent and voracious1 did smite and cut off his legs and arms1 thereby to try the truth of the matter2 but the innocency of the man being known1 they commit him to the ,chirurgions to be cured1 but that he dyed not many days after40 ,which instance is sufficient to overthrow the vain opinion of those men that believe that a man or woman may be really transformed or transubstantiated into a ,wolf1 ,dog1 ,cat1 ,squirrel1 or the like1 without the operation of an omnipotent power1 as in ,lots ,wife becoming a ,pillar of ,salt2 though ,st4 ,augustine was so weak as to seem to believe the reality of these transformations3 of which we shall have occasion to speak more largely hereafter4 ,sidenote3 ,observat4 medic4 lib4 #a4 cap4 #ah4 pag4 #ch4 #b4 ,another story we shall give from the ,authority of that learned ,physician ,nicolaus ,tulpius of ,amsterdam to this effect4 ,a certain famous ,painter was for a long time infected with black ,choler1 and did falsely imagine that all the bones of his body were as soft and flexible1 that they might be drawn and bended like soft wax4 ,which opinion being deeply imprinted in his mind1 he kept himself in bed the whole ,winter1 fearing that if he should rise1 they would not bear his weight1 but would shrink together by reason of their softness4 ,that ,tulpius did not contradict him in that fancy1 but said that it was a distemper that ,physicians were not ignorant of1 but had been long before noted by ,fernelius1 that the bones like wax might be softned and indurated1 and that it might be easily cured1 if he would be obedient3 and that within three days he would make the bones firm and stable1 and that within six days he would restore him to the power of walking4 ,by which promises it was hard to declare1 how much hope of recovering health it had raised up in him1 and how obedient it made him4 ,so that with ,medicines proper to purge the atrabilarious humour within the time appointed1 he was at the three days end suffered to stand upon his feet1 and upon the sixth day had leave given to walk abroad3 and so found himself perfectly sound afterwards2 but did not perceive the deceit in his phantasie1 that had made him lye a whole ,winter in bed1 though he was no stupid1 but an ingenious person in his ,art1 and scarce second to any4 ,sidenote3 ,cent4 #a4 ,hist4 #gi4 pag4 #aag4 ,sidenote3 ,vt supr4 ,histor4 #he4 pag4 #abe4 #c4 ,thomas ,bartholinus the famous ,anatomist1 and ,physician to ,frederick the ,third ,king of ,denmark1 tells us these things3 8,that it is the property of melancholy persons to fear things not to be feared1 and to feign things qu nec picta usquam sunt1 nec scripta4 ,a ,plebeian 7he saith7 with them abounding with melancholy blood did imagine that his ,nose was grown to that greatness1 that he durst not go abroad1 for fear it should be hurt or justled upon by those he met4 ,and that a famous ,poet at ,amsterdam did believe that his ,buttocks were of glass1 and feared their breaking1 if he should sit down4 ,another ,old man of prime ,dignity did suspect that he had swallowed a nail1 which being lost1 he could no where find1 and thought himself much tortured by its being fixed in him4 ,but was restored to his health1 by having a ,vomit given1 and the ,physician conveying a nail into the matter that he cast up4 ,and that a certain man in ,england would not make water1 for fear that all the blood in his body should have passed forth by that passage1 and therefore straitly tyed the yard with a thred for some days1 which swelling he was not far from death1 but that his ,brother by force untyed it40 ,the ,books of ,physicians are very full with such relations1 and we in our ,practice have met with divers as strange as these1 and cured them4 ,also he tells us this3 8,a certain ,student of a melancholick ,constitution1 distracted with grief for the death of a ,sister1 and wearied with lucubrations1 did complain to 7,bartholinus7 of the ,devil haunting of him3 and did affirm that he felt the evil ,spirit enter by his fundament with wind1 and so did creep up his body until it possessed the head1 lest he might attend his ,prayers and ,meditations with his accustomed devotion1 and that it did descend and go forth the same way1 when he bent himself to ,prayers1 and reading of ,sacred ,books4 ,before these things he used to be filled with unheard of joy from his assiduous ,prayers and watching1 that also he had heard a celestial kind of ,musick1 and therefore despising all mortal things1 he had distributed all things to the poor2 but that now piety waxing cold by too much appetite after meat1 and his brain troubled with that wind1 that he had heard a voice of one in his brain upbraiding him with ,blasphemy1 and that he felt hands beating1 and a stink passing before his nose4 ,by all which ,bartholinus guessed1 that it was ,hypochondriacal ,melancholy1 and by good ,counsel1 proper ,physick1 merry ,company1 and rightly ordering of him1 he was perfectly cured40 ,sidenote3 ,histor4 medic4 mirab4 l4 #b4 c4 #a4 p4 #cc4 #d4 ,to these we will only add this that is related by ,marcellus ,donatus1 ,physician to the ,duke of ,mantua and ,montferrat1 to this purpose4 8,that he knew a ,noble ,countess of their ,city1 that did most earnestly affirm1 that she was made sick by the ,witchery and ,incantation of a certain ill-minded ,woman2 which was apprehended by a learned ,physician to be1 notwithstanding her fancy1 nothing else but ,hypochondriacal ,melancholy1 which he cured by giving her proper ,medicaments to purge that humour1 and ordering her ,waiting-maid to put into the matter she voided ,nails1 ,feathers1 and ,needles2 which when with a glad countenance she had shewed to her ,mistress1 she presently cryed out that she had not been deceived1 when she had referred the cause of her disease to ,witchcraft1 and afterwards did daily recover more and more40 ,sidenote3 ,relat4 of ,lancash4 ,witches4 #c4 ,and as ignorance and irreligion meeting with a melancholick ,constitution1 doth frame many persons to strange fancies both of fear and credulity3 so when to these is added the teachings of those that are themselves under a most strong passive delusion1 then of all others these become most strongly confident that they can perform admirable things4 ,as when a person hath by education suckt in all the grossest fables and lyes of the power of ,witches and familiar ,devils1 and therein becometh extremely confident1 heightned with the fumes of black ,choler1 and so thinks1 meditates1 and dreameth of ,devils1 ,spirits1 and all the strange stories that have been related of them1 and becometh maliciously stirred up against some ,neighbour or other3 ,and so in that malicious and revengeful mind seeketh unto1 and inquireth for some famed and notorious ,witch1 of whom they believe they may learn such craft and cunning1 that thereby they may be able to kill or destroy the persons or goods of those that they suppose have done them injuries4 ,then meeting with some that are strongly deluded1 and confidently perswaded1 that they have the company and assistance of a familiar ,spirit1 by whose help they believe they can do 7almost7 any thing1 especially in destroying men or cattel1 they are presently instructed what vain and abominable ,ceremonies1 ,observances1 ,unguents1 ,charms1 making of ,pictures1 and a thousand such fond1 odd fopperies they are to use1 by which they believe they can do strange ,feats4 ,and from this do proceed their bold and confident confessions of lyes and impossibilities1 that notwithstanding have abused so many to take them for certain truths3 so that according to the ,proverb1 ,popery and ,witchcraft go by ,tradition3 and we shall find none of these deluded ,witches 7if they must be so called7 but they have been taught by others1 that thought themselves to be such also4 ,and this is a truth1 if we may trust the confession of ,alizon ,denice at the ,bar at ,lancaster1 who saith thus3 8,that about two years agone her ,grandmother called ,elizabeth ,sotheres1 alias ,dembdike1 did 7sundry times in going or walking together1 as they went begging7 perswade and advise this ,examinate to let a ,devil or a ,familiar appear to her1 and that she this ,examinate would let him suck at some part of her1 and she might have and do what she would40 ,but besides these two sorts of ,witches1 whose ,existence we deny not1 there is an acceptation of the word ,witch in another sense1 the ,existence of which ,i absolutely deny1 and that is this according to ,mr4 ,perkins4 8,a ,witch is a ,magician1 who either by open or secret ,league wittingly and willingly consenteth to use the aid and assistance of the ,devil in the working of ,wonders40 ,but the full ,description and ,notion that the common ,witchmongers give a ,witch is this4 8,that a ,witch is such a person to whom the ,devil doth appear in some visible shape1 with whom the ,witch maketh a ,league or ,covenant1 sometimes by ,bond signed with the ,witches blood1 and that thereby he doth after suck upon some part of their bodies1 and that they have carnal ,copulation together1 and that by virtue of that ,league the ,witch can be changed into an ,hare1 ,dog1 ,cat1 ,wolf1 or such like ,creatures2 that they can flye in the air1 raise storms and tempests1 kill men or cattel1 and such like wonders40 ,this notion of a ,witch may be gathered from the ,writings of these persons1 ,delrio the ,jesuit1 ,bodinus1 ,jacobus ,springerus1 ,johannes ,niderus1 ,bartholomeus ,spineus1 ,paulus ,grillandus1 ,lambertus ,danus1 ,hemmingius1 ,erastus1 ,sennertus1 and many others4 ,as also from the ,writings of our own ,country-men1 ,mr4 ,perkins1 ,mr4 ,bernard of ,balcombe1 the ,author of the ,book called ,demonology1 ,mr4 ,gaule1 ,mr4 ,giffard1 and divers others1 who have from one to another lickt up the ,vomit of the first ,broacher of this vain and false opinion1 and without due consideration have laboured to obtrude it upon others4 ,yet was it in a manner rejected by the most of the ,learned1 who had duly weighed the matter1 and read the strong and convincing arguments of ,wierus1 ,tandlerus1 ,nymannus1 ,biermannus1 ,gutierrius1 ,mr4 ,scot1 and the like1 until of late years ,dr4 ,casaubon and ,mr4 ,glanvil have taken up ,weapons to defend these false1 absurd1 impossible1 impious1 and bloody opinions withal1 against whose arguments we now principally direct our ,pen1 and after the answering of their groundless and unjust scandals1 we shall labour to overthrow their chief ,bulwarks and ,fortifications4 ,,chap4 ,,iii4 ,the denying of such a ,witch as is last described in the foregoing ,chapter1 doth not infer the denying of ,angels or ,spirits4 ,apparitions no warrantable ground for a ,christian to believe the ,existence of ,angels or ,devils by1 but the ,word of ,god4 ,sidenote3 ,of ,credulity and ,incredulity1 pag4 #g4 ,sidenote3 ,preface4 ,having declared in what sense and acceptation we allow of ,witches1 and in what notion we deny them1 lest we be misunderstood we shall add thus much3 ,that we do not 7as the ,schools speak7 deny the existence of ,witches absolut simpliciter1 sed secundm quid1 and that they do not exist tali modo1 that is1 they do not make a visible ,contract with the ,devil1 he doth not suck upon their bodies1 they have not carnal ,copulation with him1 and the like recited before1 and in these respects1 and not otherwise1 did ,wierus1 ,gutierrius and ,mr4 ,scot deny ,witches1 that is1 that neither they nor their supposed ,familiars could perform such things as are ascribed unto them4 ,and that ,dr4 ,casaubon and ,mr4 ,glanvil should charge those that hold this opinion with ,atheism or ,sadducism1 is to me very strange1 having no ground1 connexion1 or rational consequence so to do3 yet doth ,dr4 ,casaubon affirm it in these words3 8,now one prime foundation 7saith he7 of ,atheism1 as by many ancient and late is observed1 being the not believing the existence of spiritual ,essences1 whether good or bad1 separate1 or united1 subordinate to ,god1 as to the supreme and original ,cause of all2 and by consequent the denying of supernatural operations3 ,i have1 ,i confess1 applied my self1 by my examples1 which in this case do more than any reasoning1 and 7the ,authority of the holy ,scriptures laid aside7 are almost the only convincing proof40 ,and ,mr4 ,glanvil is so confident 7,i might justly say impudent7 that he styled his ,book1 ,a ,blow at modern ,sadducism1 which1 ,i confess1 is so weak a blow1 and so blindly levell'd1 and so improperly directed1 that ,i am sure it will kill or hurt no body3 and tells us this boldly and roundly4 8,and those that dare not bluntly say1 ,there is no ,god1 content themselves1 7for a fair step and introduction7 to deny there are ,spirits or ,witches4 ,which sort of ,infidels1 though they are not ordinary among the meer ,vulgar1 yet are they numerous in a little higher rank of understandings4 ,and those that know any thing of the ,world1 know that most of the looser ,gentry1 and the small ,pretenders to ,philosophy and ,wit1 are generally deriders of the belief of ,witches and ,apparitions40 ,and the whole design of his ,book is to prove those men to be guilty of ,sadducism1 that deny the existence of ,witches understood in his sense1 and this we oppose1 and the state of the question we lye down thus4 ,that the denying the existence of ,angels or ,spirits2 or the ,resurrection1 doth not infer the denying of the ,being of ,god2 nor the denying of the existence of ,witches 7in the sense before laid down7 infer the denying of ,angels or ,spirits2 and that they do unjustly charge the ,authors of this opinion with ,sadducism1 we shall prove with irrefragable ,arguments4 ,sidenote3 ,argum4 #a4 #a4 ,there can be no right deduction made1 nor no right consequence drawn1 where there is no dependency in causality1 nor no connexion of dependency4 ,for as in the ,relative and ,correlative1 the denying of the one necessarily destroys the other1 yet fundamentum ,relationis non destruitur2 so a father without a child1 as a father1 doth neither exist nor is known1 and yet the foundation of those two terms1 of ,paternity and ,childship1 which is ,man1 doth remain4 ,so he that denieth ,creation1 doth destroy the ,relative1 which is ,creator2 yet the foundation1 which is ,god1 doth remain3 and the denying of the ,creation1 doth not infer the necessary conclusion of denying the ,being of a ,god1 because there might be a ,god1 though there were no ,creation1 because ,god is supposed to be1 both in respect of causality and duration1 before ,creation4 ,so what relation can ,mr4 ,glanvil feign betwixt the ,being of ,god and the ,being of ,angels or ,spirits8 ,for they both belong to the ,predicament of ,substance1 and not that of ,relation2 and there is less relation betwixt the ,being of a ,witch and the ,being of ,spirits3 so that the denying of the one doth not infer the denying of the other4 ,and though there were relation 7which ,mr4 ,glanvil cannot shew7 the foundation of that ,relation 7which is so necessary1 that ,relatives cannot subsist without it7 might remain1 though the ,relatives were taken away3 and therefore the denying of the existence of ,angels or ,spirits1 doth not infer the denying of the ,being of ,god2 and therefore the ,authors of this opinion are wrongfully and falsely charged with ,atheism3 and the denying of the existence of a ,witch 7in the sense specified7 doth not infer the denying of the ,being of ,spirits2 and therefore ,scot1 ,osburne1 and the like1 are falsely and wrongfully charged with ,sadducism4 ,sidenote3 ,argum4 #b4 ,sidenote3 ,mat4 #bb4 #bc4 ,act4 #bc4 #h4 #b4 ,though it be a true ,maxime1 that de posse ad esse non valet argumentum2 yet on the contrary1 the possibility of that can never be rationally denied1 that hath once been in esse4 ,but it is apparent1 that the ,sadducees denied the ,resurrection1 and that there were either ,angels or ,spirits1 that is1 they denied that ,angels or ,spirits1 whether good or bad1 did separately exist1 and that they were nothing but the good or bad motions in mens minds3 yet these men were no ,atheists2 for though they denied the ,resurrection1 and held that there were no ,angels or ,spirits1 yet they held and believed there was a ,god1 and did allow of1 and believed the five ,books of ,moses1 else would not our ,saviour have used an argument1 whose only strength was drawn from a sentence in the third ,chapter of ,exodus1 the sixth verse4 ,so that even the denying of the ,existence of ,angels and ,spirits1 doth not infer the denying of a ,god2 much less doth the denying the ,existence of a ,witch1 infer the denial of the ,being of ,angels and ,spirits2 and therefore the charge of ,atheism and ,sadducism is false1 injurious1 and scandalous4 ,sidenote3 ,argum4 #c4 #c4 ,those things that in their ,beings have no dependence one upon another1 the denying of the one doth not takeaway or deny the being of the other2 but where the being doth meerly exist in dependency upon another superior ,cause1 there take away or deny the being of the first ,cause1 and thereby you take away and deny the being of all the rest that depends upon it4 ,so he that denies the ,being of a ,god1 doth necessarily deny the ,being of ,angels or ,spirits2 but not on the contrary4 ,for he that denieth the ,existence of ,angels and ,spirits1 doth not therefore necessarily take away or deny the ,being of a ,god1 because the ,being of a ,god is independent of either ,angel or ,spirit1 and doth exist solely by it self4 ,and therefore if ,wierus or ,scot had denied the ,existence of ,angels and ,spirits 7which they did not7 yet it would not have inferred that they were ,atheists2 and therefore are falsely accused by ,dr4 ,casaubon and ,mr4 ,glanvil4 ,and though they should have denied the ,existence of ,witches 7which they did not simpliciter1 sed tali modo7 yet it would not have inferred1 that they were guilty of ,sadducism1 because ,spirits or ,demons have their ,existence without any dependence of the being of ,witches2 and therefore it is but a poor fallacia consequenti to say1 he that denies a ,witch1 denies a ,demon or ,spirit4 ,sidenote3 ,argum4 #d4 #d4 ,the denying of the ,existence of ,spirits1 doth not infer the denying of the ,being of a ,god1 because in the priority of duration ,god was when ,spirits were not1 for they are not immortal parte ant4 ,so likewise the denying of the ,existence of ,witches1 doth not infer the denial of the ,being of ,spirits1 for in the priority of duration ,spirits were existent before ,witches2 for ,adam and ,eve could not be ignorant that there were ,spirits1 both good and bad1 and yet then there were no ,witches4 ,so that a ,spirit having1 in respect of duration1 a ,being before that a ,witch can have any2 the denying the ,existence of the latter1 doth not infer the denying of the ,being of the former1 but is meerly inconsequent1 agreeable to no ,rules of ,logick1 except that of ,logger-head ,colledge4 ,sidenote3 ,argum4 #e4 #e4 ,many properties or proper adjuncts may be ascribed unto a substance1 the denying of which adjuncts1 doth not infer the denying of the being of the substance4 ,so that to deny that a ,horse hath fins like a fish1 or wings like a bird1 doth not infer the denying of the being of a ,horse4 ,therefore it is injurious and scandalous in ,dr4 ,casaubon and ,mr4 ,glanvil1 to charge ,dr4 ,wierus and ,mr4 ,scot with ,atheism and ,sadducism1 when indeed 7as we shall prove hereafter7 their own ,tenents tend to blasphemy1 impiety1 vanity1 and uncharitableness4 ,another thing that we oppose is1 that ,apparitions are no warrantable ground for a ,christian to believe the ,existence of ,angels and ,spirits by1 but the ,word of ,god1 which these cogent reasons do sufficiently prove4 ,sidenote3 ,argum4 #a4 #a4 ,for to say that the ,apparitions of ,spirits1 good or bad1 do prove their ,existence1 is but petitio principii1 a begging of the question1 that first is in doubt1 and ought to be proved4 ,for how come we to be assured1 that the ,apparitions that are made1 and really by unquestionable ,witnesses attested for truth 7not to speak of melancholy ,fancies1 and ,fables1 ,knacks of ,knavery and ,imposture1 and other ignorant and gross mistakes1 which are often believed to be ,apparitions1 when they are no such matter7 that they are made by good or bad ,spirits8 for that is the thing in doubt1 and so is but a circular way of arguing by way of begging the question1 or proving ignotum per ignotius2 for ,apparitions do not prove the ,being of ,spirits1 except it be first proved1 that those ,apparitions be made or caused by ,spirits4 ,sidenote3 ,argum4 #b4 #b4 ,there are many ,apparitions that are produced by natural and artificial ,causes1 and need not be referred to supernatural ones1 as are all those ,idola1 ,images1 or ,species that we see in ,glasses1 which cannot be denied to be ,apparitions1 and yet arise from natural ,causes4 ,so the ,apparition of ,comets1 new ,stars1 and many other sort of strange ,meteors1 as sometimes three ,suns1 the ,rain-bow1 ,halones1 and the like1 that have natural ,causes to produce them1 and are no proof of the ,being of ,spirits4 ,nay as the best and most credible ,historians have left upon ,record1 and hath been known to be a certain verity in divers parts of these three ,kingdoms1 within the space of these forty years1 strange and various ,sights have been seen in the ,air1 both of ,men1 and ,horses1 and ,armies fighting one with another2 and yet were these no proof of the ,existence of ,spirits1 because they may 7and doubtlesly do7 proceed from other causes1 and not from the operation or efficiency of ,angels or ,spirits1 either good or bad4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,jo4 ,drusii ,prterit4 l4 #g4 p4 #bhi4 ,sidenote3 ,de ,subtil4 l4 #ai4 p4 #abjb1 #abjc4 ,sidenote3 ,de ,nymph4 lib4 pag4 #chi4 ,sidenote3 ,the invisible ,world1 sect4 #f4 pag4 #cjc4 #c4 ,it is not certainly known what diversity of ,creatures there may be that are medi natur betwixt ,angels and ,men1 that may sometimes appear1 and then vanish3 so that if it be granted1 that there be ,apparitions really and truly1 yet it will not necessarily follow1 that these are caused by good or bad ,angels1 because they may be effected by ,creatures of another and middle ,nature2 and so ,apparitions no certain ground for the believing of the ,existence of ,angels or ,spirits4 ,for the most learned ,drusius gives us this account from one of the ,commentators upon the ,book ,aboth4 8,debet homo intelligere ac scire terra usq2 ad firmamentum1 quod ,rakia1 id est1 ,expansum appellant1 omnia plena esse turmis prfectis1 infr plurimas esse creaturas ldentes accusantes1 omnsq2 stare ac volare in are1 neq2 terra usq2 ad firmamentum locum esse vacuum3 sed omnia plena esse prpositis1 quorum alii ad pacem1 alii ad bellum1 alii ad bonum1 alii ad malum2 ad vitam ad mortem incitant4 ,ob id compositum fuit canticum occursuum1 quod incipit1 ,sedet in occulto ,supremus40 ,and if this be a truth1 here are orders and numbers enough of several sorts to make ,apparitions1 and yet be neither the good or bad ,angels4 ,and if there may any credit be given to the relation that ,cardan gives of his ,father ,facius ,cardanus1 which he had from his own mouth1 and also had left it in writing2 then 8there are mortal ,demons1 that are born and do die as men do1 that can appear and disappear1 and are of such most tenuious bodies1 that they can afford us neither help nor1 hurt1 excepting terrors1 and spectres1 and knowledge04 ,and if there may be credit given to ,plutarch 7so highly magnified by ,dr4 ,casaubon7 the ,god ,pan of the ,heathens must have been one of these mortal ,demons1 because he tells us upon the credit of ,epotherses 7a ,tale of hear-say7 8,that ,thamus was by a voice thrice calling upon him1 commanded that when he came to ,palodes1 he should tell them1 that the great ,god ,pan was dead04 ,and that there are such mortal ,demons1 is strongly asserted by ,paracelsus1 and by him called ,nymph1 ,sylphi1 ,pygmi1 and ,salamandr1 and that they are not of ,adams ,generation1 and that they have wonderful power and skill4 ,and to this opinion do the ,schools both of the ancient and later ,academicks wholly incline1 and seems to be favoured both by ,dr4 ,moor and ,mr4 ,glanvil himself2 and if there be any such matters1 doubtless from thence did arise all the strange stories and gests that former ,generations have told and believed concerning the ,apparition of these kind of ,creatures1 which the common people call ,fayries3 of which the ,reverend and ,learned person ,bishop ,hall giveth us this touch3 8,the times are not past the ken of our memory1 since the frequent 7and in some part true7 reports of those familiar ,devils1 ,fayries1 and ,goblins1 wherewith many places were commonly haunted2 the rarity whereof in these latter times1 is sufficient to descry the difference betwixt the state of ignorant ,superstition1 and the clear light of the ,gospel40 ,and whosoever shall seriously read and consider that little ,piece that was printed some few years since1 though written long ago1 and by some 7that pretend to no small share of ,learning7 cryed up exceedingly for a most convincing ,relation1 to prove the ,existence of ,spirits1 called1 ,the ,devil of ,mascon1 may easily gather1 that if the thing were truly related1 as to the matter of fact1 that it must needs be some ,creature of a middle ,nature1 and no evil ,spirit1 both because it was such a sportful and mannerly ,creature1 that it would leave them1 and not disturb them at their devotions2 as also 7as far as ,i remember1 for ,i have not the ,book by me7 because it denied that it was a ,devil1 and professed that it hoped to be saved by ,christ4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,joh4 #ae4 #ae4 ,sidenote3 ,act4 #bj4 #bg4 ,sidenote3 #b ,tim4 #c4 #ae1 #af1 #ag4 ,sidenote3 ,eph4 #f4 #aa1 #ab1 #ac4 ,sidenote3 #b ,cor4 #b4 #aa4 ,sidenote3 #b ,pet4 #a4 #ai4 ,sidenote3 ,luk4 #af4 #bi1 #cj1 #ca4 ,sidenote3 ,sup4 ,gen4 ad lit4 l4 #b4 ,sidenote3 ,isa4 #h4 #ai1 #bj4 #d4 ,that the ,scriptures contain in them all things necessary to ,salvation1 is so clear a truth1 that none but those that are wilfully blind can deny it2 for ,christ taught his ,disciples all things that he had learned of the ,father1 and the ,father sending him to be the ,saviour of the ,world1 and to preach the ,gospel of eternal ,salvation1 was not defective in declaring all things that were necessary to accomplish the work and end1 for which he was sent forth of the ,father4 ,and the glorious ,apostle ,st4 ,paul tells the ,disciples and ,brethren1 ,that he had not shunned to declare unto them all the counsel of ,god1 which must of necessity be abundantly sufficient for their ,salvations4 ,and he telleth ,timothy1 ,that he had known the ,scriptures from a child1 which were able to make him wise unto salvation4 ,all ,scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness3 ,that the man of ,god may be perfect1 throughly furnished unto all good works4 ,nay the ,woman of ,samaria had so much knowledge and faith1 that she believed that when the ,messias was come1 he would tell them all things4 ,now to the obtaining of ,salvation1 there is nothing more necessary than to know what enemies men have to fight against in their ,christian ,warfare1 which the ,apostle tells in these words3 ,for we wrestle not against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against ,spiritual wickedness in high places3 ,wherefore they are to take unto them the whole armor of ,god1 1 that they may be able to stand against the wiles of the ,devil1 3 and that made the ,apostle say in another place1 ,we are not ignorant of his devices or crafts1 4 ,now the ,scriptures being able to make us wise to ,salvation1 it hath sufficiently declared the natures1 powers1 knowledge1 and offices of both the good and bad ,angels1 and is a sure word of ,prophecy1 unto which it is good to take heed1 and not unto old wives fables of ,apparitions and ,goblins1 such as ,mr4 ,glanvil would perswade us that they are tydings of another ,world1 when we are taught by unerring testimony of ,truth1 ,that those that have ,moses and the ,prophets1 and do not hear them1 neither will they be perswaded1 though one rose from the dead4 ,and therefore we must be bold to tell ,mr4 ,glanvil1 that the ,sacred ,scriptures do with infallible certitude teach us1 that both good and bad ,spirits have most certainly an ,existence1 and therefore we need none of his feigned nor forged stories of ,apparitions2 which if they were certainly known to be true and real1 by undeceivable matters of fact1 yet he that doth not believe what is written of the ,being of ,spirits by ,moses and the ,prophets1 will not believe ,apparitions1 no not of a man1 if he came from the dead4 ,and therefore ,i will conclude with that precious and pithy ,sentence of ,st4 ,austin1 who saith3 ,major est hujus ,scriptur authoritas1 qum omnis humani ingenii perspicacitas4 ,and believe not them that say1 ,if you would know the power of ,devils and ,witches1 go to the ,writings of ,dr4 ,casaubon1 ,mr4 ,glanvil1 and to the rest of the ,demonographers and ,witchmongers1 that amass and heap together all the lying1 vain improbable1 and impossible stories that can be scraped forth of any ,author1 ancient1 middle1 or modern1 when we are commanded to go to the ,law and to the ,testimony1 if they speak not according to this word1 it is because there is no truth in them4 ,and so ,i shall shut up this ,chapter1 wherein 7,i suppose7 ,i have sufficiently proved1 that the denying of such a ,witch as ,i have described1 doth not infer the denial of the ,being of ,angels or ,spirits1 and that ,apparitions are no sufficient grounds for ,christians to believe the ,existence of ,angels and ,spirits by1 but the ,word of ,god2 which was the thing undertaken to be proved4 ,,chap4 ,,iv4 ,that the ,scriptures and sound ,reason are the true and proper ,mediums to prove the ,actions attributed unto ,witches by1 and not other improper ways that many ,authors have used4 ,and of the ,requisites necessary truly to prove a matter of ,fact by4 ,as we have in the former ,chapter proved1 that ,apparitions 7though true7 are no sufficient warrant to ground our belief upon1 for the ,existence of ,angels or ,spirits1 but the ,word of ,god3 so here we shall endeavour clearly to manifest1 that the ,sacred ,scriptures are the only ,medium1 joyned with sound ,reason1 of deciding this point of the power and operation of ,demons and ,witches1 and not other improper ,mediums brought in by divers ,authors1 and first we shall answer the ,objection of ,mr4 ,glanvil1 that runs thus4 ,sidenote3 ,object4 #a4 ,sidenote3 ,pag4 #if1 #ig4 8,that though the ,new ,testament had mentioned nothing of this matter1 yet its silence in such cases is not argumentative4 ,he said nothing of those large unknown ,tracts of ,america1 nor gave he any intimations of as much as the existence of that numerous people2 much less did he leave instructions about their ,conversion4 ,he gives no account of the affairs and state of the other ,world1 but only that general one of the happiness of some1 and the misery of others4 ,he made no discovery of the ,magnalia of ,art or ,nature1 no not of those whereby the propagation of the ,gospel might have been much advanced1 viz4 the ,mystery of ,printing and the ,magnet1 and yet no one useth his silence in these instances as an argument against the being of things1 which are evident objects of sense40 ,to which we answer4 ,sidenote3 ,respons4 #a4 ,he falleth into a common mistake in making the ,proposition universal1 and dolus versatur in universalibus1 when it ought but to be particular3 so for him to say1 that no silence of ,scripture is argumentative1 is too universal2 for its silence in point of ,geography1 as in describing ,america1 and the people thereof1 nor in discovering the ,magnalia ,natur ,artis is not argumentative2 and we do not say1 that all silence of ,scripture is argumentative1 but yet we affirm that some silence of ,scripture is argumentative4 ,so we cannot universally say1 that nothing hath a being but what is mentioned in ,scripture2 but we may very well affirm1 that some things have no being1 or truth of existence1 because not declared in ,scripture4 ,sidenote3 ,lib4 #a4 c4 #a4 #b4 ,the ,scriptures were not written to teach ,natural ,philosophy1 ,arts or ,sciences1 humane ,policy1 or the like2 but were given1 that the man of ,god might be perfect1 furnished for every good work3 and it is by them that we have the doctrine of eternal ,salvation revealed unto us1 and we positively affirm the sufficiency of the ,scriptures unto ,salvation1 which thing no ,orthodox ,divine 7we suppose7 will deny1 and ,bellarmine himself did confess in these words3 ,prophetici ,apostolici libri sunt verum verbum ,dei1 ac stabilis regula fidei4 ,and if it be a certain ,rule of ,faith1 and the true ,word of ,god1 then whatsoever it is silent of1 we ought not to believe1 and so its silence is argumentative in that point4 ,the ,scriptures are utterly silent concerning ,purgatory1 and therefore it is a good argument to affirm there is no such place as ,purgatory1 because the ,word of ,god is silent as concerning it2 but if it had been necessary to have been believed1 then there would have been mention made of it4 #c4 ,and as the ,scriptures are sufficient in matters of ,faith1 and circa credenda1 and what they are silent in1 are not to be received as ,articles of our ,faith1 but to be rejected1 as having no truth of ,existence3 ,so likewise what ,worship ,god requireth of his people1 is fully revealed in his ,word1 and therefore ,i am to reject the worshipping of ,mahomet with the ,turks1 or ,images1 and praying to ,saints with the ,papists1 because ,i have neither precept nor president in the ,word1 but it is silent in such matters2 nay tells us1 ,that he is the ,lord our ,god1 and him only we ought to serve4 ,sidenote3 ,pag4 #hg1 #hh4 #bc4 ,sidenote3 ,origin4 ,sacr4 l4 #c4 c4 #f4 p4 #fjh4 ,sidenote3 ,invisib4 ,world1 p4 #aab4 ,sidenote3 ,joh4 #ag4 #bd4 ,sidenote3 ,serm4 c4 #g4 ,sidenote3 ,wisd4 #c4 #a4 ,sidenote3 ,luk4 #bc4 #dc4 ,sidenote3 ,concio secunda de ,lazaro4 ,sidenote3 ,luk4 #af4 #bb1 #bc4 ,sidenote3 #b ,sam4 #ab4 #bc4 ,sidenote3 ,job #g4 #i1 #aj4 ,sidenote3 ,idem4 #aj4 #bj1 #ba4 ,sidenote3 ,bellarm4 ,enervat4 tom4 #b4 l4 #e4 p4 #bjd4 ,sidenote3 ,homil4 sect4 #af4 pag4 #dhd4 #d4 ,though ,mr4 ,glanvil say1 that ,god hath given no account of the state of the other ,world1 but only that general one of the happiness of some1 and the misery of others2 yet ,am ,i to believe as ,mr4 ,glanvil somewhere in his ,book affirmeth1 that ,samuels ,soul was raised up by the ,woman at ,endor1 and that those that he feigneth to make ,leagues and ,contracts with ,witches1 are the ,souls of such as had been ,witches when they lived1 and asketh1 ,who saith that happy ,souls were never imployed in any ministeries here below8 ,or am ,i to believe that both the ,souls of the godly and wicked1 do rove up and down here upon earth1 and make ,apparitions1 because the ,popish ,teachers do hold it to be so8 ,i hope not1 and therefore ,i shall in part give an answer here to some of these1 and handle that of the ,woman of ,endor in another place4 #a4 ,the ,word of ,god doth particularly teach us the state and condition of the ,souls after death1 that they shall be like the ,angels in ,heaven2 and all other things necessary to move and draw us to believe the immortal ,existence of ,souls1 as that most able and learned ,divine ,dr4 ,stillingfleet hath asserted in these words3 8,the ,scriptures give the most faithful representation of the state and condition of the ,soul of ,man4 ,the ,world 7he saith7 was almost lost in ,disputes concerning the ,nature1 ,condition1 and ,immortality of the ,soul1 before divine ,revelation was made known to ,mankind by the ,gospel of ,christ2 but life and immortality was brought to light by the ,gospel1 and the future state of the soul of man not discovered in an uncertain ,platonical way1 but with the greatest light and evidence from that ,god who hath the supreme disposal of souls1 and therefore best knows and understands them40 ,a ,sentence truly pious and orthodoxal4 #b4 ,hath not ,god in the holy ,scriptures amply and plainly taught us the state of the other ,world1 in describing unto us such a numerous company of ,seraphims and ,cherubims1 ,angels and ,archangels1 with their several ,orders1 ,offices1 ,ministeries1 and ,imployments8 and this is more than a general account1 as may be seen at full in that learned and godly ,piece of ,bishop ,halls1 called ,the invisible ,world4 ,and hath he not given us a particular account of the very ,kingdom of ,darkness1 telling us of the ,devil and his ,angels1 and precisely in this enumeration8 ,for we wrestle not with flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against spiritual wickedness in high places4 ,and this is more than a general account1 and we must needs say1 that what he holds is very derogatory to the wisdom and goodness of ,god1 and the sufficiency and truth of the ,scriptures4 #c4 ,must ,i believe him that the souls of the ,saints do rove and wander here below8 when as ,bishop ,hall saith1 where he is speaking against the opinion of those that hold1 that ,souls do sleep until the ,day of ,judgment3 8,indeed who can but wonder that any ,christian can possibly give entertainment to so absurd a thought1 whilst he hears his ,saviour say1 ,father ,i will that they also whom thou hast given me1 be with me where ,i am1 and that 7not in a safe sleep7 they may behold my glory1 which thou hast given me40 ,sure if the ,souls departed be with ,christ where he is1 and do behold his glory1 then it is a ,popish ,fable of ,mr4 ,glanvil1 to feign their coming upon ,messages hither4 ,the saying of ,st4 ,bernard is remarkable in this case3 ,advertistis tres esse sanctarum status animarum1 primum videlicet in corpore corruptibili1 secundum sine corpore1 tertium in corpore jam glorificato4 ,primum in militia1 secundum in requie1 tertium in beatitudine consummata4 ,and if the second state of holy ,souls be without a body1 and be at peace and rest1 then it must necessarily be a truth1 that they do not wander here1 nor run upon ,errands2 ,for the souls of the righteous are in the hands of the ,lord1 and there shall no torment touch them4 ,and our ,saviour told the ,thief upon the ,cross1 ,this day thou shalt be with me in ,paradise1 that is1 as ,dr4 ,hammond giveth the ,paraphrase3 8,immediately after thy death thou shalt go to a place of bliss1 and there abide with me1 a ,member of that my ,kingdom which thou askest for40 ,now if the souls of the godly1 after their death1 be immediately in a place of bliss1 and abide with ,christ as ,members of his ,kingdom1 then they do not wander up and down here1 as ,mr4 ,glanvil and the ,papists vainly fancy and believe2 for as ,chrysostome saith upon that place of ,lazarus his being carried by ,angels into ,abrahams bosome4 8,what is it then that the ,devils say1 ,i am the ,soul of such a ,monk8 ,truly ,i therefore believe it not1 because the ,devils say it1 for they deceive their ,auditors40 #d4 ,or must ,i believe that the souls of the wicked do wander1 and make ,apparitions here1 because ,mr4 ,glanvil and the ,popish ,writers tell me so8 ,i hope not2 for the ,text telleth us plainly1 that the rich man presently after his death was in ,hell in torments1 and could not come hither unto earth again to warn his brethren1 otherwise he would not have prayed ,abraham to have sent ,lazarus4 ,and whether it be taken for a real ,history of things done1 or but a ,parable1 yet the spiritual meaning of our ,saviour must be infallibly true1 that immediately after death the souls of the godly are by ,angels carried into ,abrahams bosome1 and the wicked go down into ,hell1 from whence there is no redemption2 and therefore do not wander up and down here1 nor make any ,apparitions3 for ,i imagine that the authority of holy ,king ,david1 a ,prophet and a man after ,gods own heart1 is to be preferred before the authority of a thousand ,popish ,writers1 and he tells us1 when the child was dead3 ,but now he is dead1 wherefore should ,i fast8 can ,i bring him back again8 ,i shall go to him1 but he shall not return to me4 ,and ,job tells us3 ,as the cloud is consumed1 and vanisheth away3 so he that goeth down to the grave1 shall come up no more1 he shall return no more to his house1 neither shall his place know him any more4 ,and therefore it was a vain argument of ,bellarmine when he said3 8,apparitiones animarum ex ,purgatorio venientium idem testantur40 ,to which the ,protestants answer3 8,but who shall bear witness of these ,apparitions1 that they were not either feigned fables1 or ,satanical illusions8 ,they were men1 and might be deceived1 even the best of them1 with whom doth rest the faith of these ,narrations40 #e4 ,and whereas he audaciously asketh1 8,who saith that happy ,souls were never imployed in any ,ministeries here below80 ,i shall tell him who they are that say1 that happy ,souls departed are never imployed here in any ,ministeries2 and they are all the learned ,divines of the ,reformed ,churches1 and all those that were true ,sons of the ,doctrine of the ,church of ,england1 such as were ,bishop ,jewel1 ,bishop ,hall1 ,dr4 ,willet1 ,dr4 ,whitaker1 ,mr4 ,perkins1 and many more such1 the authority and reputation of the least of which is far above the simple question of ,mr4 ,glanvil4 ,and therefore saith the latter ,confession of ,helvetia3 8,now that which is recorded of the ,spirits or ,souls of the dead sometimes appearing to them that are alive1 c4 we count those ,apparitions among the delusions and deceits of the ,devil40 #e4 ,and as the ,scriptures are sufficient both in respect of matters of ,faith1 and concerning divine ,worship1 that their silence in those two particulars are fully argumentative1 to deny whatever is not contained in them1 as unfit to be received to either purpose4 ,so in respect of a ,christians warfare1 all things for the obtaining of a perfect and compleat victory1 and for standing and perseverance1 are in them fully declared1 and what they mention not is to be rejected1 as wanting the seal of ,divine ,authority1 whether it be in regard of eschewing what is prohibited1 or in following what is commanded4 ,and therefore we affirm1 that what the ,scriptures have not revealed of the power of the ,kingdom of ,satan1 is to be rejected1 and not to be believed1 and what weapons we are to use against the wiles of the ,devil1 we are to be furnished withal1 but have need of no others but what the ,holy ,ghost in the ,scriptures hath made known unto us1 the rest are to be cast off1 as fables and lyes1 or humane inventions1 because the ,scriptures are silent of any such matter1 and that for these weighty grounds and considerations4 ,sidenote3 ,de ,doctrin4 ,christian4 #a4 ,we shall take the ,concession of ,bellarmine himself1 who saith3 ,nullum est vitium ad quod sanandum non invenitur in ,scriptura aliquod remedium4 ,and again3 ,illa qu sunt simpliciter omnibus necessaria1 ,apostoli consueverunt omnibus prdicare3 aliorum qu sunt omnibus utilia4 ,and to the same purpose is the saying of ,st4 ,austin3 ,titubat fides1 si divinarum ,scripturarum vacillet authoritas3 porr fide titubante1 etiam ipsa charitas languescit4 ,therefore if there be no fault for which the ,scripture doth not yield some remedy1 then surely to make a visible ,league with the ,devil1 or to have carnal ,copulation with him1 either must have no verity at all in it1 or that the ,scripture hath provided no remedy for it1 for of such things there is no mention4 ,and if ,faith must stumble1 where the authority of the ,scriptures is wanting1 then surely the belief of all rational men must needs be staggering1 to believe what these common ,witchmongers affirm of the ,witches visible ,league and carnal ,copulation with the ,devil1 when there is no authority of ,scripture at all to strengthen or countenance any such matter4 ,sidenote3 ,eph4 #f4 #aa1 #ab1 #ac4 ,sidenote3 #a ,pet4 #e4 #h1 #i4 ,sidenote3 #b ,cor4 #aj4 #d1 #e4 #b4 ,the ,scriptures do fully and abundantly inform us of the ,devils spiritual and invisible power1 and against the same declares unto us the whole ,armor of ,god1 with which we ought to be furnished1 as the ,apostle saith3 ,put on the whole armor of ,god1 that ye may be able to stand against the wiles of the devil4 ,for we wrestle not against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against spiritual wickedness in high places4 ,wherefore take unto you the whole armor of ,god1 that ye may be able to withstand in the evil day1 and having done all1 to stand4 ,and the ,apostle ,st4 ,peter telleth us3 ,be sober1 be vigilant1 because your adversary the devil1 like a roaring lion1 walketh about seeking whom he may devour2 whom resist stedfast in the faith4 ,and in another place3 ,for the weapons of our warfare are not carnal1 but mighty through ,god to the pulling down of strong holds1 casting down imaginations1 and every high thing that exalteth it self against the knowledge of ,god4 ,from which ,scriptures we may take these remarkable observations4 ,sidenote3 #b ,cor4 #b4 #aa4 ,sidenote3 #a ,tim4 #c4 #g4 ,sidenote3 #b ,tim4 #b4 #bf4 #a4 ,we are to consider the nature of this ,warfare1 that it is spiritual and against spiritual wickedness in high places1 and not against flesh and blood2 and the ,holy ,ghost could not be wanting nor defective1 but superabundantly full in describing the nature of this warfare1 that it is spiritual1 not carnal2 and therefore we are to prepare our selves against all spiritual assaults3 but as for any visible1 carnal1 or bodily1 there is not1 nor can be any such1 because the ,apostle that declared by his ,preaching and ,writings the whole counsel of ,god1 hath revealed no such thing as the visible appearing of ,satan1 much less of his making of a visible ,league with the ,witches1 or the sucking of their bodies1 or the having carnal ,copulation with them1 which must of necessity be lyes and figments1 because the ,holy ,ghost hath not warned us of any such1 which we ought certainly to believe he would have done1 if there had been any such matter4 ,and the holy ,apostle1 who was not ignorant of the devices 1 notions or intentions of ,satan1 would not have omitted to have warned the godly1 if there had been any such matter as a visible ,league1 sucking of their bodies1 or carnal ,copulation1 the thing being of so great weight and concern4 ,for as one said well3 ,grave est de vita bonis periclitari1 sed mult gravius insidiantem habere ,satanam4 ,and he that so often hath given us warning of the wiles1 devices1 and snares of the ,devil1 if there had been any such dangerous snare as this1 would without doubt have given us notice of it4 #b4 ,we are to consider the end of this ,warfare1 that it is for no less than a ,crown1 and that not a terrestrial1 but a celestial one1 not a fading one1 but an everlasting one1 a ,crown of eternal life1 of immortal glory1 even for an house given of ,god1 eternal in the ,heavens4 ,therefore this being a thing of the greatest concern that belongs to a ,christian1 the ,apostle would not doubtlesly omit any thing that had been necessary to the obtaining of such an inestimable prize1 and such an important ,victory2 and therefore cannot in reason have concealed or omitted such a weighty matter as a visible ,league1 and the like1 if there had been any such thing4 ,sidenote3 ,eph4 #f4 #ad1 #ae1 #af1 #ag1 #ah4 #c4 ,we are to consider that this ,armor prescribed for the ,souldiers of ,jesus ,christ1 is the whole armor of ,god1 1 the compleat armor of ,god 7as ,dr4 ,hammond renders it7 perfect both for defence and offence4 ,and therefore the ,apostle describes it fully by a ,metaphor1 taken from such ,arms as the ,roman or other ,nations in his time use1 saying3 ,stand therefore1 having your loyns girt about with truth1 and having on the breast-plate of righteousness3 ,and your feet shod with the preparation of the ,gospel of peace4 ,above all taking the shield of faith1 wherewith ye shall be able to quench all the fiery darts of the wicked4 ,and take the helmet of salvation1 and the sword of the spirit1 which is the word of ,god4 ,praying always with all prayer and supplication in the spirit1 and watching thereunto with all perseverance and supplication for all ,saints4 ,and as it is a compleat and perfect ,armor1 both in respect of defence and offence2 so it is a spiritual1 not a carnal1 corporeal1 or bodily armor1 because the warfare is not against flesh and blood1 but against spiritual wickedness in high places1 against spiritual enemies1 not against corporeal and carnal ones2 for as the enemies are and the warfare1 so are the armor and weapons4 ,from whence we truly urge1 that the ,apostle led by the ,holy ,ghost1 and the ,wisdom of the ,father1 and knowing the whole counsel of ,god 7especially in this point7 hath omitted nothing that is fitting armor for a ,christian either of defence or offence1 whereby he may be inabled to get the victory against ,satan1 and all his spiritual ,army4 ,and therefore that either ,satan hath not power1 or doth not assault ,christians after a visible1 carnal1 and bodily manner1 or else that the ,holy ,ghost hath been defective in prescribing armor against such assaults1 and consequently that the armor of a ,souldier of ,jesus ,christ is not compleat1 or else there is no such bodily assaults of ,satan at all1 as to tempt visibly1 to make a corporeal ,league1 to suck upon the ,witches bodies1 nor to have carnal ,copulation with them4 ,but we affirm1 and that 7as we conceive7 with sound reason1 that the ,scriptures in this particular of a ,christians armor1 and the compleatness of it1 is abundantly sufficient against all spiritual assaults whatsoever1 and consequently that there is no other kind of assaults but meerly spiritual1 and therefore the ,word of ,god1 the most proper ,medium with sound reason1 to judge of the power of ,spirits and ,devils by4 ,sidenote3 ,gregor4 sup4 ,ezekiel4 ,homil4 #f4 ,sidenote3 #a ,tim4 #a4 #ag4 ,sidenote3 ,heb4 #ab4 #i4 #c4 ,that the ,scriptures and sound reason are the only true and proper ,medium to decide these ,controversies by1 is most undeniably apparent1 because ,god is a ,spirit1 and the invisible ,god1 and therefore best knows the nature and power of the spiritual and invisible ,world1 and being the ,god of truth1 can and doth inform us of their power and operations1 better than the vain lyes and figments of the ,heathen ,poets1 or the dreams of the ,platonick ,school1 either elder or later1 nay better than all the notional and groundless speculations of the ,schoolmen1 of whom it may truly be said that1 ,rivulo divin ,scriptur relicto1 in abyssos vanarum opinionum incidrunt4 ,nay these can better inform us in this point1 than the ,writings of all ,mortals besides1 and therefore whatsoever may be said to the contrary1 may receive its answer from the ,father3 ,quod de ,scripturis sacris authoritatem non habet1 edem facilitate contemnitur1 qu probatur4 ,therefore he being the ,king eternal1 immortal1 invisible1 and the only wise ,god1 of none can we so truly and certainly learn these things1 as of him who hath plentifully taught us in his ,word all things necessary to ,salvation1 that the man of ,god may be perfect1 throughly furnished to every good work4 ,nay he is the ,father of ,spirits1 and therefore truly knoweth1 and can and doth teach us their ,natures1 ,offices1 and ,operations4 ,sidenote3 ,vid4 ,orig4 sacr4 l4 #a4 c4 #a4 p4 #ae4 ,sidenote3 ,levit4 #ah4 #bb1 #bc1 #bd4 #d4 ,the ,scriptures 7especially the ,writings of ,moses7 considered only as ,historical1 are of more antiquity1 verity1 and certainty both as to ,doctrine1 ,precepts1 matters of ,fact1 and ,chronology1 than all other ,histories whatsoever1 whether of the ,phenicians1 ,egyptians1 ,chaldeans1 or ,grecians1 as the learned person ,dr4 ,stillingfleet hath sufficiently proved4 ,now if there had been such an one as a ,witch1 that made a visible ,league with the ,devil1 and upon whose body he suckt1 and with whom he had carnal ,copulation1 something of that nature would doubtless have been recorded in the ,scriptures1 of which notwithstanding there is not the least tittle or mention4 ,and ,moses who was so perfect a ,law-giver1 as in a manner to omit no kind or sort of sin or evil that men possibly could commit1 but to forbid it1 and make a ,law against it1 could never have left out such an horrid1 unnatural1 and hellish wickedness as carnal ,copulation with the fallen ,angels1 if there had been any such matter4 ,for he saith1 after he had forbidden all sorts of ,fornications1 ,adulteries1 and ,incests3 ,thou shalt not lye with mankind1 as with womankind3 it is abomination4 ,neither shalt thou lye with any beast to defile thy self therewith3 neither shall any woman stand before a beast to lye down thereto3 it is confusion4 ,defile not your selves in any of these things3 for in all these the nations are defiled1 which ,i cast out before you4 ,now it cannot be rationally imagined1 that ,moses having named and prohibited the less sins of bestial ,copulation and ,sodomy1 would have left out that which is the most horrid and execrable of all others1 to wit1 carnal ,copulation with ,devils1 if there had been any such thing either in possibility or act4 ,and therefore we may conclude according to the rules of sound reason1 that there is no such matter1 and that the ,scriptures are the most fit ,medium to decide these ,controversies4 ,sidenote3 #b ,thess4 #c4 #b4 #e4 ,the ,scriptures and sound reason are the most fit ,mediums to determine these things by1 because there is nothing that any hath written upon this ,subject 7though the ,authors be superfluously numerous7 but if it agree not with the principles of right reason1 and the rules of the ,scriptures1 they ought to be rejected4 ,for what is not consonant to right reason1 ought not to be received by any that truly are rational ,creatures2 and what agrees not with the ,word of ,god1 ought not to be entertained by any that are or would be accounted good or true ,christians4 ,and if all the gross fables1 lyes1 impossibilities1 and nonsensical stories that ,demonographers and ,witchmongers have related and accumulated together1 were brought to the test of the ,scriptures and sound reason1 they would soon be hissed off the ,stage1 and find few believers or embracers of them4 ,but alas6 all 7nay few men7 have the right use and exercise of their rational faculty1 but men to see to are in themselves as beasts2 and therefore we may all pray with the ,apostle to be delivered from unreasonable men1 or men without reason1 or absurd men1 that make no right use of reason1 4 ,sidenote3 ,dan4 #d4 #ce4 ,sidenote3 ,gal4 #d4 #d4 ,sidenote3 ,joh4 #i4 #a1 #b1 #c4 ,sidenote3 ,joh4 #e4 #ad4 ,sidenote3 ,vid4 ,thom4 ,aquin4 caten4 aur4 in loc4 ,sidenote3 ,ut supr4 #f4 ,the ,scriptures and right reason have declared all things concerning ,spirits either good or bad1 as also all sorts of ,diviners 7or ,witches1 if you will have them called so7 and the nature1 power1 operations1 and actions of them1 more than any other ,book that was written before the time of our ,saviours ,birth 7the dreams and whimsies of the ,platonists only excepted7 or for the space of three hundred years after1 and therefore are the most fit ,medium and ,authority to determine these things by4 #a4 ,for first it is manifest1 that all things are ordered by the wisdom of the ,almighty1 who hath done whatsoever he would both in ,heaven1 and he doth according to his will in the army of heaven1 and among the inhabitants of the earth3 and none can stay his hand1 or say unto him1 ,what dost thou8 ,and these things ,god doth not by a naked prescience1 but by his divine will1 providence1 and ordination1 as a learned ,divine hath taught us in these words3 ,est hoc inprimis necessarium salutare ,christiano nsse1 qud ,deus nihil prscit contingenter1 sed qud omnia incommutabili tern1 infallibilq2 voluntate providet1 prponit1 facit4 ,so it was only his will1 decree1 and determination1 that ,christ should not be born1 or assume humane nature visibly1 but at that precise time that he had appointed1 according to the evidence of the ,apostle4 ,but when the fulness of time was come1 ,god sent forth his ,son made of a woman1 made under the law4 ,and when that fulness of time was come that he sent him1 then did the divine ,wisdom and ,providence ordain all means1 objects and occasions1 whereby the fulness of the ,godhead that dwelt in him bodily1 might be made manifest1 by working of miracles1 both by himself and his ,apostles1 therefore were there so many several sorts of ,demoniacks1 blind1 lame1 dumb1 deaf1 and diseased1 not by chance1 but by the providence of the ,father1 and only and chiefly that the work of ,god might be manifest in them1 for the ,evangelist tells us3 ,and as ,jesus passed by1 he saw a man which was blind from his birth4 ,and his ,disciples asked him1 saying1 ,master1 who did sin1 this man or his parents1 that he was born blind8 ,jesus answered1 ,neither hath this man sinned1 nor his parents1 but that the works of ,god should be made manifest in him4 ,upon which place ,dr4 ,hammond doth give this clear ,paraphrase3 8,and some of his followers asked him1 saying1 ,sir1 was it any sin of his own1 when his soul was in another body1 or was it some sin of his parents at the time of his conception1 which caused this blindness in him8 ,neither his own1 nor his parents sins were the cause of this blindness of his1 but ,gods secret wisdom1 who meant by this means to shew forth in me his miraculous power among you40 ,and though the ,doctor would bring in the opinion of ,pythagoras of the ,transmigration of ,souls 7of which vain traditional fancies he is almost every where guilty7 as received and imbibed in by some of the ,jews that then followed him3 yet it appeareth plainly1 that it was not interrogated by the ,jews1 but by his ,disciples1 1 and therefore it is a wonder the ,doctor should be so grosly mistaken2 and ,theophylact tells us thus much plainly3 ,neq2 enim ,apostoli ,gentiles nugas receperunt1 quo anima ante corpus in alio mundo versans peccet1 ac deinde pnam quandam recipiat in corpus descendens4 ,piscatores cm essent1 neq2 audiverant tale quiddam1 quia hc ,philosophorum dogmata erant4 ,and so declareth1 that the ,disciples having seen ,christ heal the man that had thirty eight years been impotent and lame1 and had said unto him1 ,behold thou art made whole1 sin no more lest a worse thing come unto thee1 did conceive1 that this man being born blind1 it had been a punishment upon him1 either for his own sins1 or the sins of his parents1 and so doubting asked the question4 ,and so also do ,st4 ,austin and ,chrysostome expound the place1 which is both sound and rational4 ,and of our ,saviours responsion1 ,that neither had this man sinned1 nor his parents1 the learned ,father giveth a satisfactory answer1 saying3 ,nunquid vel ipse sine originali peccato natus erat1 vel vivendo nihil addiderat8 ,habebant ergo peccatum1 ipse parentes ejus1 sed non ipso peccato factum est ut ccus nasceretur4 ,ipse autem causam dicit quare ccus sit natus1 cm subdit3 sed ut manifestentur opera ,dei in illo4 ,and to the same purpose ,gregory hath this notable passage3 ,alia itaq2 est percussio1 qu peccator percutitur1 ut sine retractatione puniatur3 ,alia qu peccator percutitur1 ut corrigatur3 ,alia qu quisq2 percutitur1 non ut prterita corrigat1 sed ne ventura committat3 ,alia per quam nec prterita culpa corrigitur1 nec futura prohibetur4 ,sed dum inopinata salus percussionem sequitur1 salvantis virtus cognita ardentis amatur4 ,from whence it is manifest1 that as the ,father in the fulness of time1 by his ,decree and ,providence sent out the ,son1 in whom dwelt the fulness of the ,godhead bodily1 with a purpose to manifest the same by his great and wonderful ,miracles3 so in his divine ,wisdom he had ordered fit subjects and objects upon whom that power might be made manifest4 ,and therefore were there such strange diseases offered1 especially in ,demoniacks1 that can hardly be parallel'd in any one ,country of that small compass1 and in so short a time1 and all that the works of ,god might be manifest by that ever-blessed ,saviour of ,mankind1 ,jesus ,christ4 ,and though there were so many persons1 so many several ways perplexed and afflicted both in their minds and bodies1 as some made deaf and dumb1 some torn and contorted in their members1 some thrown on the ground1 some into the fire1 some driven to live amongst the graves and monuments1 and yet all these cured by our blessed ,saviour3 ,yet is there no mention made of any that had made a visible ,league with the ,devil1 nor upon whose bodies he suckt1 nor with whom he had carnal ,copulation1 nor whom he had transubstantiated into ,wolves1 ,dogs1 ,hares1 ,cats1 or ,squirrels2 to have cured which would have been as great a miracle as any of the rest1 but there were no such matters2 and therefore we may safely conclude1 there never were1 are1 or can be any such matters1 whatsoever may be said to the contrary4 ,sidenote3 ,act4 #h4 #i1 #aj1 #aa4 ,sidenote3 ,act4 #ac4 #h4 ,sidenote3 ,ibid4 #af4 #af1 #ah4 ,sidenote3 ,act4 #ai4 #ac1 #af4 ,sidenote3 #b ,thess4 #b4 #i4 ,sidenote3 ,chrysost4 in loc4 #b4 ,in the ,new ,testament there is mention made of several sorts of deceiving ,impostors1 ,diviners1 or ,witches1 who were all discovered and conquered by that power that ,christ had given unto the ,apostles2 as for instance3 ,simon1 which before-time in the same city used sorcery1 and bewitched the people of ,samaria1 giving out that himself was some great one4 ,to whom they gave heed from the least to the greatest1 saying1 ,this man is the great power of ,god4 ,and to him they had regard1 because that of long time he had bewitched them with sorceries2 1 seducebat populum suis magicis prstigiis1 saith ,tremellius2 and ,beza1 ,exercuerat artem magicam1 gentem ,samari obstupefecerat2 who when he would have bought the gift of the ,holy ,ghost with money1 was rejected by ,peter as an ,impostor and ,counterfeit1 and declared1 that he was in the gall of bitterness4 ,such another was ,elymas the ,sorcerer 7for so is his name by interpretation7 who was stricken blind by ,st4 ,paul4 ,such an one was the ,damsel that was possessed with a ,spirit of ,divination1 which ,st4 ,paul cast forth4 ,and such were the ,jewish ,exorcists1 that took upon them to call over them which had evil ,spirits1 the ,name of the ,lord ,jesus1 saying1 ,we adjure you by ,jesus whom ,paul preacheth4 ,but the man in whom the evil spirit was1 leapt on them1 and overcame them1 and prevailed against them1 so that they fled out of that house naked and wounded4 ,but amongst these several sorts of ,diviners1 ,impostors1 or ,witches1 there were none that had made a visible ,league with the ,devil1 nor upon whose bodies he suckt1 nor that had carnal ,copulation with him1 nor were changed into ,cats1 ,dogs1 or ,wolves3 but if the ,devil had had any such power1 or had there been any such sort of ,witches1 the divine ,wisdom and ,providence would have ordained some of them then to have been made apparent1 that his power by ,christ and the ,apostles1 might have been shewed as well in the greater as in the less3 and that for the more full manifestation of the ,works of ,god1 as for a more triumphant declaration of the power of ,christ in conquering him and his ,kingdom1 and for a more ample warning and instruction to the ,children of ,god to avoid the snares and wiles of the ,devil2 but there being no such1 then we must rationally conclude1 that there now is not1 nor ever was1 or can be any such matter1 but the vain believing of such figments and forgeries1 is only the cunning and delusion of ,satan1 who works by lying and deceiving wonders 1 of which ,st4 ,chrysostome saith thus3 ,hoc est1 omnem ostentabit potentiam1 sed nihil veri1 verm omnia ad seductionem4 ,et prodigiis1 inquit1 mendacii4 ,aut ementitis ac ludificantibus1 aut ad mendacium inducentibus4 ,sidenote3 ,pag4 #i4 ,having now sufficiently proved1 that the ,scriptures and sound ,reason are the proper ,mediums to decide these difficulties by1 we shall in the next place shew the invalidity of some ways used by the most ,authors1 to prove and defend these ,tenents1 and ab uno disce omnes1 take ,mr4 ,glanvil for all1 in his own words3 8,that this being matter of fact1 is only capable of the evidence of authority and sense3 and by both these1 the being of ,witches and ,diabolical ,contracts1 is most abundantly confirmed40 ,to which we shall give this smart ,reply4 ,not to make the ,proposition universal1 generally to deny the evidence of authority and sense2 no1 far be it from me to run into that wild and senseless absurdity1 which were in a manner to destroy the credibility of all humane testimony3 ,but we shall here speak of the evidence of authority and sense with this restriction and limitation1 to these ,particulars4 #a4 ,those ,authors that write of ,apparitions and ,spirits4 #b4 ,those that treat of ,diabolical ,leagues and ,contracts4 #c4 ,those that mention the ,devil sucking of the ,witches body1 carnal ,copulation with them1 their being changed into ,hares1 ,dogs1 ,cats1 and ,wolves1 and the like4 ,these ,authors we say are to be read with caution1 and their relations not to be credited1 except better proof be given to evidence the matters of fact1 than hitherto hath been brought by any1 and that for these especial reasons and necessary cautions4 ,sidenote3 ,epist4 lib4 #g4 pag4 #beb4 ,sidenote3 ,de defect4 oracul4 p4 mihi #gjj4 ,sidenote3 ,plutarch4 in vit4 ,marc4 ,brut4 pag4 #cfa4 #a4 ,the ,authors that have recorded stories of this nature1 are to be seriously considered1 whether they have related the matter of fact by their own proper knowledge1 as eye and ear-witnesses of it1 or have taken it up by hear-say1 common fame1 or the relation of others3 and if what they relate1 were not of their own certain knowledge or 1 then is it of little or no credit at all2 for the other that relates it1 might be guilty either of active or passive deception and delusion1 or might have heard it from another1 or by common report3 of all which there is no certainty1 but leaveth sufficient grounds for dubitation1 and is sufficient to caution a prudent person altogether to suspend his assent1 until better proof can be brought4 ,there is a story related by ,plinius ,ccilius to his friend ,sura1 of a ,house in ,athens that was haunted by a ,spirit in so terrible and frightful a manner1 that it was left utterly forsaken1 and none would inhabit in it1 until that ,athenodorus the ,philosopher adventured upon it1 and abode the coming of the ,apparition or ,phantasm1 and upon its signs followed it to a place below1 and then it vanished3 he marked the place1 and went to the ,magistrate1 and caused the place to be digged up1 and found the bones of a person inchained or fettered1 and caused the bones to be buried1 and so the ,house remained free afterwards4 ,it is a wonder to think how many ,authors have swallowed this relation 7nay even ,philip ,camerarius himself1 who though a very ,learned man1 yet in things of this nature too extremely credulous7 and urged it for proof1 as a matter of great credit and authority1 when we cannot discern that it affords any credible ground to a rational man to believe it1 not only because the very matter it self1 and the circumstances of it1 do yield sufficient grounds of the suspicion of its verity2 but chiefly because ,pliny doth but relate it by hear-say1 exponam ut accepi1 and of it and the rest he desires the opinion of his ,friend ,sura1 from whom we do not find any answer4 ,the story taken from ,plutarch 7a grave ,author1 if he be considered as an ,heathen and a ,moralist7 yet of no authority to decide such points as these are of the voice that called upon ,thamus1 and commanded him to declare when he came at ,palodes1 that the great ,god ,pan was dead1 which he performed1 and that thereupon followed a great lamentation of many3 the story at large is related by many1 and urged as a matter of great weight and credibility1 when indeed there is no ground sufficient to perswade any that it was true4 ,for if it had been related by ,plutarch as an ear-witness of it1 yet was he but an ,heathen1 that we know believed many fond1 lying1 and impossible things1 especially of their ,gods2 and therefore in this case to a considerate ,christian could be of no great authority4 ,and if his authority had been great1 or of weight in such matters as these1 yet was he but singularis testis1 which is not sufficient in these things to be relied upon4 ,and lastly 7to our present purpose here7 he doth not record it as a thing of his own certain knowledge1 but of hear-say from ,epitherses1 who was but a single ,relator1 and a man of no certain veracity2 and therefore we can have no rational ground to believe the truth of the story1 but it may be rejected with more reason1 than it can be affirmed by4 ,of no greater credit can his story be of ,brutus his malus ,genius appearing unto him1 because he received this by meer ,tradition and hear-say1 neither could it have any other rise1 but from the relation of ,brutus himself1 whose guilty confidence1 and troubled brain1 fancied such vain things2 for those that were near ,brutus neither saw nor heard any such matter1 and therefore must have been a deception of ,phansie1 and no real ,apparition ad extra4 ,sidenote3 ,the invisible ,world1 p4 #bde1 #bdf1 #bdg4 ,sidenote3 ,jo4 ,jesu ,mar4 lib4 #e4 de ,vit4 ,theres4 cap4 #c4 ,sidenote3 ,the invisible ,world1 p4 #cje4 ,sidenote3 ,ibid4 p4 #bhd4 #b4 ,and as evidence of the matter of fact recorded from the relation of others1 is of no validity to a judicious person3 so if the matter of fact be witnessed but by one single testimony 7though an eye or an ear-witness7 it is not sufficient1 because one single person may be imperfect in some senses1 or under some distemper1 and so be no proper ,judge of what it sees or hears2 and the ,word of ,truth tells us1 ,that in the mouth of two or three witnesses every word shall be established2 and therefore we are not 7especially in such abstruse matters as these7 to trust the evidence of one single testimony4 ,to make clear this ,particular1 we shall relate a story or two from the credit of the ,reverend and ,learned ,bishop ,hall1 joyned with his judgment of such weak and feigned ,tales1 one of which runs thus3 8,johannes ,jesu ,maria1 a modern ,carmelite1 writing the ,life of ,theresia 7,sainted lately by ,gregory ,,xv47 tells us1 that as she was a vigilant ,overseer of her ,votaries in her life1 so in and after death she would not be drawn away from her care and attendance3 ,for 7saith he7 if any of her ,sisters did but talk in the set hours of their silence1 she was wont by three knocks at the door of the ,cell1 to put them in mind of their enjoyned taciturnity4 ,and on a time appearing 7as she did often7 in a lightsome brightness to a certain ,carmelite1 is said thus to bespeak him2 ,nos clestes1 ac vos exules amore ac puritate fderati esse debemus1 c4 ,we ,citizens of ,heaven1 and ye exiled ,pilgrims on earth1 ought to be linked in a ,league of love and purity1 c4 ,methinks the ,reporter 7saith the ,bishop7 should fear this to be too much good fellowship for a ,saint2 ,i am sure neither ,divine nor ,ancient story had wont to afford such familiarity3 and many have misdoubted the agency of worse1 where have appeared less causes of suspicion4 ,that this was 7if any thing7 an ill ,spirit under that face1 ,i am justly confident2 neither can any man doubt1 that looking further into the relation1 finds him to come with a lye in his mouth4 ,for thus he goes on2 ,we ,celestial ones behold the ,deity1 ye banished ones worship the ,eucharist1 which ye ought to worship with the same affection wherewith we adore the ,deity such perfume doth this holy ,devil leave behind him4 ,the like might be instanced in a thousand ,apparitions of this kind1 all worthy of the same entertainment40 ,this is a story from one single person1 a lying ,carmelite1 one that for interest1 and upholding of ,superstition and ,idolatry1 had feigned and forged it2 for in it self it appeareth to be a meer falsity and figment1 as any rational man may easily discern1 and so are a thousand stories of this kind worthy of the like entertainment1 that is1 to be condemned for most horrid lyes4 ,another he tells us3 8,amongst such fastidious choice of whole dry-fats of voluminous relations1 ,i cannot forbear to single out that one famous of ,magdalen de la ,croix1 in the year of our ,lord ,christ #aede1 c40 ,the third from the mouth of another lying ,fryar named ,jacobus de ,pozali1 in his ,sermon1 8,that ,st4 ,macarius once went about to make peace betwixt ,god and ,satan1 c40 ,now whatsoever credit this ,learned man 7who in things of this kind appeareth to be as vainly credulous as any7 doth seem to give unto these1 or what use soever he would make of them1 it is undeniably manifest to all impartial judgments1 that they were but absolute forgeries and knacks of ,imposture and ,knavery1 and 7according to his own opinion7 may justly be ranked amongst those thousand ,apparitions of this kind1 all worthy of the same entertainment1 that is1 to be rejected for abominable lyes or forgeries1 and that for these reasons4 #a4 ,because they are not attested by any sincere and uncorrupt ear and eye-witnesses1 but by reports and relations1 and that of those that were corrupt and partial1 or ,accomplices to bring to pass the fraud and imposture4 #b4 ,if they be run up to their first ,author or ,venter of the ,tale1 he will but be found a single ,witness1 which is utterly insufficient in evidencing truly a matter of fact4 #c4 ,the ,relaters of them did publish them for interest sake1 and upon design to advance false ,doctrine1 ,worship1 ,superstition1 and ,idolatry1 and therefore are not of validity and credit4 #d4 ,in themselves 7if strictly considered7 they will appear to be lying1 ridiculous1 contradictory in themselves1 and contrary to the authority of ,divine ,writ1 and dissonant to sound and right reason1 and therefore ought to have no other entertainment1 but as abominable lyes and forgeries4 ,sidenote3 ,of ,credul4 and ,incredul4 pag4 #aei4 ,sidenote3 ,a serious ,disswasive from ,popery1 pag4 #ch1 #ci4 #c4 ,but if matters of fact be witnessed and attested by many or divers persons that were ear and eye-witnesses1 yet may their testimony bear no weight in the balance of ,justice or right ,reason1 because they may be corrupt in point of interest1 and so have their judgments mis-guided and biassed by the corruption of their desires and affections1 or relate things out of spleen1 envy1 and malice2 and so may not in these mysterious matters be fit authority to rely upon1 nor competent evidence in these particulars1 as ,dr4 ,casaubon is forced to confess in these words3 8,in the relation of strange things1 whether natural or supernatural1 to know the temper of the ,relator1 if it can be known3 and what interest he had1 or might probably be supposed to have had1 in the relation1 to have it believed4 ,and again1 whether he profess to have seen it himself1 or taken it upon the credit of others4 ,and whether a man by his profession in a capacity probable to judge of the truth of those things1 to which he doth bear witness40 ,every one of these particulars would require a particular consideration4 ,for if there be interest in point of ,religion1 then all authorities1 all colour of reason is drawn in to make good this interest1 and verity is commonly stifled in this contest for selfness and interest1 and the adverse parties stigmatized with all the filthy lyes and enormous crimes that can be invented1 as is most manifest in these instances4 ,the ,popish party finding themselves hindred and opposed in point of the highest interest1 have forged a thousand false stories and tales to make good the interest of their ,party1 and have left no dirt and dung unscraped up to throw in the faces of their ,opponents2 and so have each ,party done against other1 where religious interest was the quarrel1 as ,bishop ,hall hath truly observed in this passage1 where he is shewing the abominable corruptions of the ,church of ,rome3 8,a ,religion that cares not by what wilful falshoods it maintains a part2 as ,wickliffs blasphemy1 ,luthers advice from the ,devil1 ,tindals ,community1 ,calvins feigned ,miracle1 and blasphemous death1 ,bucers neck broken1 ,beza's ,revolt1 the blasting of ,huguenots1 ,englands want of ,churches1 and ,christendom1 ,queen ,elizabeths unwomanliness1 her ,episcopal ,jurisdiction1 her secret fruitfulness1 ,english ,catholicks cast in ,bears skins to ,dogs1 ,plesses shameful overthrow1 ,garnats straw1 the ,lutherans obscene ,night-,revels1 ,scories drunken ,ordination in a ,tavern1 the ,edict of our gracious ,king ,james 7,an4 #hg47 for the establishment of ,popery1 our casting the crusts of our ,sacrament to ,dogs1 and ten thousand of this nature1 maliciously raised against knowledge and conscience1 for the disgrace of those whom they would have hated1 e're known40 ,the rise of this opinion that we are disputing against1 that the ,devil makes a visible and corporeal ,league with the ,witches1 that he sucks upon their bodies1 hath carnal ,copulation with them1 and that they are changed into ,hares1 ,dogs1 ,cats1 or ,wolves1 and the like1 was soon after the thirteenth hundred year of ,christ1 when as ,frederick the ,second had made a ,law temporal1 for the burning of ,hereticks4 ,and not long after that1 was the ,inquisition set up in ,rome and ,spain1 and then did the ,inquisitors and their ,adherents1 draw in from the ,heathen ,poets1 and all other ,authors1 whatsoever might carry any colour of authority or reason1 the better to countenance their bloody and unjust proceedings1 where they drew thousands of people into the snare of the ,inquisition for pretended ,witchcraft1 which they made to be ,heresie4 ,and whatsoever these have written concerning these things1 such as ,delrio1 ,bodinus1 ,remigius1 ,springerus1 ,niderus1 ,spineus1 ,grillandus1 and a whole rabble besides not necessary to be named1 are nothing but lyes and forgeries1 and deserve no credit at all for these reasons4 #a4 ,because as many of them as either were ,inquisitors themselves1 or those that had any dependence upon them1 or received benefit by their proceedings1 are all unjust and corrupt ,authors and ,witnesses1 as writing and bearing witness for their own ends1 interest1 and profit1 having a share in the ,goods and ,estates of all that were convicted and condemned3 and the ,wolf and ,raven will be sure to give judgment on the ,serpents side1 that he may devour the man1 though never so innocent1 because they hope to have a share of his flesh1 or at least to pick the bones4 #b4 ,these ,authors that were the first ,broachers of these monstrous stories of ,apparitions and ,witches1 and are so frequently quoted by others1 7that ought to have been more wary1 and might have seen reason enough to have rejected all their feigned lyes and delusions7 were not only sharers in the spoil of the ,goods of the condemned 7who were judged per fas nefas7 but also had another base end and interest1 to wit1 to advance the opinion of ,purgatory1 praying for the dead1 setting up the vain ,superstitions of the virtue of the sign of the ,cross1 holy ,water1 and the like4 ,and therefore they did forge so many stories of ,apparitions1 and ,souls coming forth of ,purgatory1 and recorded so many false1 lying1 and impossible things from the forced1 extorted1 and pretended confessions of the ,witches themselves1 which were nothing else but an ,hotch-potch of horrid and abominable lyes1 not to be credited1 because the ,authors only invented them1 to promote their own base ends and wretched interests4 ,sidenote3 ,lib4 #b4 de prstig4 ,dmon4 cap4 #e4 ,sidenote3 ,vit4 ,germ4 medic4 pag4 #af4 ,sidenote3 ,anim4 mag4 prf4 ,again1 where ,authors are engaged for interest sake1 they fall into heat1 passion1 malice1 and envy1 and what they cannot make out by strength of arguments1 they labour to make good by lyes and scandals1 as is most apparent in this one ,example we shall here give4 ,henricus ,cornelius ,agrippa1 a person in his time well known to most of the ,learned in ,europe1 and admired for his general and universal skill in all kind of ,learning1 having published a ,piece which he styled1 ,a ,declaration of the incertitude and vanity of ,sciences and ,arts1 and the excellency of the ,word of ,god3 wherein amongst other things he had sharply taxed the ,monks and ,fryars1 and other ,orders1 of their ignorance1 idleness1 and many other crimes and misdemeanors1 whereby certain ,theologasters of ,lovain 7netled with their own guilt7 did in bitter malice draw up certain ,articles against him1 therein accusing him of ,errour1 ,impiety1 and ,heresie1 and had so far incensed ,charles the ,fifth then ,emperour against him1 that he had commanded ,agrippa unheard to make a ,recantation4 ,but he writing a strong1 polite1 and pithy ,apology1 gave them such a responsion1 that afterwards they did never reply2 by which1 and the mediation of divers learned ,friends1 who gave ,csar a right information of the end and drift of that ,book1 and of the things therein contained1 ,he was pacified1 and brought to a better understanding of the matter4 ,yet this could not protect ,agrippa from the virulent malice of the ,popish ,witchmongers1 but that they forged most abominable lyes and scandals against him1 especially that wretched and ignorant ,monk ,paulus ,jovius1 that was not ashamed to record in his ,book intituled1 ,de ,elogiis doctorum ,virorum1 that ,agrippa carried a ,cacodemon about with him1 in the likeness of a black ,dog1 and that he died at ,lyons1 when it is certain he died at ,gratianople4 ,from all which horrid aspersions and lying scandals he is sufficiently acquitted by the famous ,physician ,johannes ,wierus1 one that was educated under him1 and lived familiarly with him2 and therefore was best able to testifie the whole truth of these particulars4 ,but any that are so perversly and wilfully blinded as to have a sinister opinion of this person1 7who ab ineunte tate in literis educatus esset1 qu fuit ingenii flicitate1 in omni artium ac disciplinarum genere ita versatus est1 ut excelluerit7 may have most ample satisfaction from the modest and impartial ,pen of ,melchior ,adams1 who hath written his ,life3 as also from something that our ,countryman1 who called himself ,eugenius ,philalethes1 hath clearly delivered3 so that none can be ignorant of this particular1 but such as wilfully refuse to be informed of the truth4 ,sidenote3 ,inquir4 into vulgar ,errours1 pag4 #cd4 ,sidenote3 ,vid4 vit4 ,germ4 medic4 pag4 #bi4 ,nay where interest hath a share1 truth can hardly be expected1 though it be but in more trivial things1 as even but for aery fame and vain-glory1 as may be manifest in ,hierome ,cardan1 who was a man of prodigious pride and vain-glory1 which led him 7as the learned ,dr4 ,brown hath noted7 into no small errours1 being a great ,amasser of strange and incredible stories1 led to relate them by his meer ambition of hunting after fame and the reputation of an universal ,scholar4 ,and of no less pride and vain-glorious ambition was his ,antagonist ,julius ,csar ,scaliger guilty1 of whom it may truly be said1 that he was of the nature of those of the ,ottoman ,family1 that do not think they can ever raign safely1 unless they strangle all their ,brethren2 so he did not think that he could aspire to the ,throne of being the ,monarch of general ,learning1 without stifling the fame and reputation of ,cardan and others1 against whom he hath been most fell1 and impetuously bitter4 ,but when men fall out about professional interest1 then the stories that through malice they invent and forge one against another1 are incredible1 as is manifest in many ,examples2 but we shall but give one for all1 which is this4 ,when ,paracelsus1 returning from his ,peregrination of ten years and above1 was called to be ,physical ,lecturer at ,basil1 where he continued three years1 and more1 having by his strange and wonderful ,cures drawn the most part of ,germany1 and the adjacent ,countries into admiration2 so that he was1 and might 7notwithstanding the envy and ignorance of all his enemies7 justly be styled1 ,totius ,germani decus gloria3 yet this was not sufficient to quiet the violent and virulent mind of ,thomas ,erastus1 who coming to be setled at ,basil1 and finding that he could not outgo nor equal ,paracelsus in point of ,medicinal ,practice1 and being strongly grounded in the ,aristotelian ,philosophy1 and the ,galenical ,physick1 did with all poyson and bitterness labour to confute the ,principles of ,chymical ,physick that ,paracelsus had introduced2 and lest his arguments might be too weak1 he backt them with most horrible lyes and scandals1 thinking that many and strong accusations 7though never so false7 would not be easily answered1 nor totally washt off3 which after were greedily swallowed down by ,libanius1 ,conringius1 ,sennertus1 and many others3 so apt are men to invent1 and suck in scandals against others1 never considering how false and groundless they are1 or may be3 for that he wrongfully and falsely accused him in many things1 will be manifest to any unbiassed person1 that will but take pains to read his ,life1 written by that equitable ,judge ,melchior ,adams1 and that large ,preface the learned ,physician ,fredericus ,bitiskius hath prefixed to his ,works printed at ,geneva #afdh4 ,sidenote3 ,history #a4 ,sidenote3 ,vid4 ,resp4 ,rob4 ,flud4 ad ,foster4 ,sidenote3 ,history #b4 #d4 ,but if the ,authors that report matters of fact in reference to these four particulars that we have named1 were ear and eye-witnesses1 and not single1 but a greater number1 and were not swayed by any corrupt or self-interest whatsoever2 yet all this is not sufficient to give evidence in these matters1 except they be rightly qualified in other things1 that are necessarily requisite to capacitate a person rightly to judge of these nice and difficult matters1 some of the chief of which we shall here enumerate4 #a4 ,the persons that are fit to give a perfect judgment of these matters1 ought to be perfect in the organs of their senses1 otherwise they may easily be deceived1 and think the things otherwise than indeed they are2 so some defects or distempers in the ears1 eyes1 or the rest of the sensories1 may hinder the true perception of things acted or done4 #b4 ,they ought to be of a sound judgment1 and not of a vitiated or distempered ,phantasie1 nor of a melancholick ,temper or ,constitution2 for such will be full of fears1 and strange imaginations1 taking things as acted and wrought without1 when they are but only represented within4 ,these will take a bush to be a ,boggard1 and a black sheep to be a ,demon2 the noise of the wild ,swans flying high upon the nights1 to be ,spirits1 or 7as they call them here in the ,north7 ,gabriel ,ratchets1 the calling of a ,daker-hen in the ,meadow to be the ,whistlers1 the howling of the female ,fox in a ,gill1 or a ,clough for the male1 when they are for copulation1 to be the cry of young ,children1 or such ,creatures1 as the common people call ,fayries1 and many such like fancies and mistakes4 #c4 ,they ought to be clear and free from those imbibed notions of ,spirits1 ,hobgoblins1 and ,witches1 which have been instamped upon their ,phantasies from their very young years1 through ignorant and superstitious education1 wherewith generally all mankind is infected1 and but very few that get themselves extricated from those delusive ,labyrinths1 that parents and ignorance have instilled into them4 ,from hence it is1 that not only the stolid and stupid ,vulgar1 but even persons otherwise rational enough1 do commonly attribute those sleights and tricks that our common ,jugglers play1 unto the ,devil1 when they are only performed by ,leger-de-main1 or sleight of hand1 ,boxes1 and ,instruments aptly fitted2 and will not stick to believe1 and strongly to affirm to others1 that they have seen the ,jugglers ,familiar or ,devil1 when it was but a poor ,squirrels skin stuffed with hair or moss1 and nimbly agitated by the hands of the ,juggler3 which makes me call to mind a very lepid and pertinent ,accident that once in my younger years happened in ,burrow-bridge upon a great ,fayr holden there upon ,st4 ,barnabas day3 ,i being in ,company with divers ,gentlemen1 whereof two were ,masters of ,arts1 and walking in the ,horse-,fayr1 we espyed a great crowd and ring of people1 and drawing near1 there was a person commonly known through most of the ,northern parts of ,yorkshire by the name of ,john ,gypsie1 being as black as any of that ,tribe1 with a ,feather in his ,hat1 a silk slasht ,doublet1 upon a fair ,holland ,half-shirt1 counterfeiting himself half drunk1 and reeling to and fro1 with a fine ,tape or ,incle-string tyed fast together at the two ends1 and throwing it1 7as it were7 carelesly two or three times about a smooth ,rod1 that another man held by both ends1 and then putting the bout of the ,tape upon the one end of the ,rod1 and then crying1 ,it is now fast for five shillings2 but no sooner reeling and looking aside1 the man that held the ,rod did put off the bout of the ,tape again1 and still ,john ,gypsie1 would cry and bet that it was fast1 then would there come two or three1 and bet with him1 and win1 and go away 7as it were7 laughing him to scorn1 yet still he would continue1 and pray the ,fellow that held the stick not to deceive him1 and plainly shew the people1 that it would be fast when the bout was put on1 then would the ,fellow that held the stick1 still put off the bout when ,john ,gypsie looked away1 whereby the people believed that he was in drink1 and so deceived by him that held the ,rod1 and so many would come and bet with him1 and lose3 so that he used to win much money1 though the bout was put off every time1 and none could discern any alteration in the string4 ,this strange ,feat 7which ,i confess1 as he handled and acted it1 was one of the neatest that ever ,i saw in all my life7 did so surprize all my ,companions1 and in part himself1 that some of them were of opinion1 that he had some stone in the ,ring upon his finger1 by virtue of which he performed the ,trick4 ,but the most part concluded1 that it could not be done but by the power and help of the ,devil1 and resolved to come no more near ,john ,gypsie1 as a man that was a ,witch1 and had familiarity with the ,devil4 ,but ,i that then was much guilty of curiosity1 and loth to be imposed upon in a thing of that nature1 then also knowing the way and manner how all the common ,jugglers about ,cambridge and ,london 7who make a ,trade of it7 did perform their ,tricks1 ,i slipt away from my ,company1 and went to the place again where ,i found him still playing2 and thrusting in1 ,i desired to hold the stick1 which he refused not2 and so in a short time ,i perceived how it was done1 and so returned to my ,company1 and shewed them the sleight and mystery of it1 which made them very much ashamed of their folly and ignorance4 ,they may deride this story that list1 and yet it may serve for instruction to the wisest1 and there are hundreds yet living that knew this person1 and where he was born1 which was at ,bolton-bridge near ,skipton in ,craven1 and have seen him play this trick of fast and loose1 as ,i have related it3 so that if a man meet with a crafty cunning ,fellow1 he commonly by way of ,proverb calls him ,john ,gypsie4 #d4 ,they ought to be free in their judgments as in quilibrio1 and not to be radicated nor habituated in the belief of those things2 for then they will hardly be disswaded from their opinions1 but pertinaciously adhere unto them1 though never so absurd1 and will be apt to ascribe all effects1 that they understand not1 unto ,devils and ,witches1 as is manifest in the ,jesuit ,roberti ,foster1 ,sennertus1 and many others1 who attributed the effects of the ,hoplocrism or ,weapon-salve1 and the ,sympathetick ,powder unto the operation of the ,devil and ,witchcraft1 when they are but meerly natural4 ,which makes me call to mind a pretty story that happened when ,i was but a young ,boy4 ,for where ,i once learned at the ,school1 there was one who was ,rector of the ,church1 who was a very godly man1 a good and constant ,preacher1 accounted very learned1 and ,bachelor of ,divinity3 this person being informed1 that ,i and some other ,boys could play some odd ,feats of sleight of hand1 especially to put a ,ring upon our ,cheek1 and to throw it unto a staff holden fast by both the ends2 this he by no means did believe could be done but by ,diabolical means1 and did advise and threaten us to desist from such practices1 as devillish and damnable4 ,so ready even the otherwise ,learned may be1 when once setled in these fond and absurd opinions of the too great power of ,demons and ,witches1 to ascribe that unto them1 which is performed by ,nature and lawful ,art4 ,,chap4 ,v4 ,that these things now in question are but barely supposed1 and were yet never rationally nor sufficiently proved3 ,and that the ,allegations brought to prove them by are weak1 frivolous1 and absolutely invalid4 ,with a full ,confutation of all the four ,particulars4 ,sidenote3 ,pag4 #e1 #f4 ,sidenote3 ,bodin4 ,dmonoman4 ubiq2 of evil ,spirits1 pag4 #cjd4 ,having in the preceding ,chapter proved that the ,scriptures and sound ,reason1 are the proper ,mediums to decide these difficulties by1 and also laid down the necessary qualifications requisite in an ,author or ,witness that would evidence these things as matters of fact3 ,we shall here once again repeat the four ,particulars1 which we are about to confute1 which are these4 #a4 ,that the ,devil doth not make a visible or corporeal ,league and ,covenant with the supposed ,witches4 #b4 ,that he doth not suck upon their bodies4 #c4 ,that he hath not carnal ,copulation with them4 #d4 ,that they are not really changed into ,cats1 ,dogs1 ,wolves1 or the like4 ,and these four ,particulars we affirm were never matters of fact1 nor ever had a being1 except only in the fancy as meer ,chimera's1 nor that they ever were or can be proved to have been brought to pass or acted2 and de non apparentibus1 non existentibus eadem est ratio1 saith the great ,maxime of our ,law4 ,but in the first place let us hear what the ,patrons of this wretched and execrable opinion have to say to prove that they are matters of fact1 or were ever acted or performed4 ,and first we have ,mr4 ,glanvil arguing at this rate3 8,all ,histories are full of the exploits of those instruments of darkness2 and the testimony of all ages1 not only of the rude and barbarous1 but of the most civilized and polisht ,world1 brings tidings of their strange performances4 ,we have the attestation of thousands of eye and ear-witnesses1 and those not of the easily deceivable vulgar only1 but of grave and wise discerners2 and that when no interest could oblige them to agree together in a common lye3 ,i say we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge1 beyond the reach of ,art and ordinary ,nature4 ,standing publick ,records have been kept of these well attested ,relations1 and ,epocha's made of those unwonted events4 ,laws in many ,nations have been enacted against those vile practices2 those among the ,jews and our own are notorious2 such ,cases have been often determined near us1 by wise and reverend ,judges1 upon clear convictive ,evidence1 and thousands in our own ,nation have suffered death for their vile compacts with ,apostate ,spirits40 ,and a little after he saith3 8,and ,i think those that can believe all ,histories are ,romances2 that all the wiser ,world have agreed together to juggle ,mankind into a common belief of ungrounded ,fables2 that the sound senses of multitudes together may deceive them1 and ,laws are built upon ,chimera's2 that the gravest and wisest ,judges have been ,murderers1 and the sagest persons ,fools or designing ,impostors40 ,bishop ,hall maketh the like ,objection1 saying3 8,neither can ,i make question of the authentick ,records of the ,examinations and ,confessions of ,witches and ,sorcerers in several ,regions of the ,world1 agreeing in the truth of their horrible pacts with ,satan1 of their set ,meetings with evil ,spirits1 their beastly ,homages and ,conversations4 ,i should hate to be guilty of so much incredulity1 as to charge so many grave ,judges and credible ,historians with lyes40 ,these ,objections at the first view seem very plausible1 and to carry with them a great splendour and weight of truth and reason2 but if they be looked into1 and narrowly weighed in the balance of sound reason1 and unbiassed judgment1 they will be found too light1 and will soon vanish into ,rhetorical fumes and frothy vapours3 which that it may be more clearly performed1 we shall rank them into the number of three1 in which all their seeming strength lyes1 and these are they4 #a4 ,they pretend that these things are sufficiently proved by ,historians of unquestionable credit and reputation4 #b4 ,that the ,confessions of ,witches themselves1 in divers ,regions1 at several times and places1 who have all acknowledged these particulars1 are sufficient evidence of the truth of these performances4 #c4 ,that so many wise and grave ,judges and honest ,juries could not have been deceived1 to put to death such great numbers of these kind of people1 called or accounted ,witches1 without sufficient proof of the matters of fact4 ,to all which we shall give a full response1 in respect of the four particulars1 mentioned in the beginning of this ,chapter1 and shall commix and adjoyn such positive ,arguments as will be cogent to all rational persons1 whose corrupt wills have not perverted their judgments4 #a4 ,it is much to be admired1 that ,mr4 ,glanvil 7but especially ,bishop ,hall1 a very ,reverend and ,learned person7 should lye any great stress upon such a weak foundation3 ,for there is none of these three ,objections that will amount to a necessary ,proposition1 but only to a contingent one1 which will infer no certain and necessary ,conclusion1 nor bring forth any certitude or science1 but only bare opinion and probability4 ,propositio contingens est1 qu sic vera est1 ut falsa esse possit3 and at the best the strength of all these are but testimonia humana1 which are but weak1 and no sufficient ground for a rational man to believe them to be true1 because humanum est errare4 ,and the weight of these matters is not a contention de lana caprina1 vel de umbra asini1 sed de pelle humana1 for the lives and estates of many poor ,creatures1 and they professed ,christians too1 and therefore doth require stronger ,arguments than contingent ,propositions1 to establish a firm ground for the belief of this opinion4 ,sidenote3 ,prov4 #ab4 #bb4 #b4 ,it is one thing barely to affirm1 and another thing to prove sufficiently and fully3 ,for though they boldly alledge1 that these things are sufficiently proved by ,authors of unquestionable credit and verity1 we must return a flat negative1 and that for these reasons4 #a4 ,let them shew us any one ,author of credible veracity1 that ever was ear or eye-witness of the ,devils making of a visible and corporeal ,league or ,bargain with the ,witches1 or that he ever suckt upon their bodies1 or that he had carnal ,copulation with them1 or that by the experience of his senses ever certainly knew a man really transubstantiated and transformed into a ,wolf1 or a ,wolf into a man1 and we will yield the whole ,cause4 ,but we must assert and truly affirm1 that this pretence of theirs1 that these things are sufficiently proved by ,historians of good credit1 is a meer falsity1 and a lying flourish of vain words4 ,there are 7we confess7 a multitude of vain and lying stories1 amassed up together in the ,writings of ,demonographers and ,witchmongers of strange and odd ,apparitions1 ,feats1 ,confessions1 and such like2 but never any one positive proof of any of these four particulars by any ,authors of credit and reputation3 and this we dare boldly aver to the world4 #b4 ,let them produce any two ,witnesses that were of honesty and integrity1 sound understandings and ability1 that ever were present1 and ear and eye-witnesses of a visible1 vocal1 and corporeal ,league made betwixt the ,devil and the ,witch2 or let them tell us who was by1 and watched1 and really and truly saw the ,devil suck upon some part of the ,witches body2 or who were the ,chamberlains1 ,pimps or ,panders1 when the ,devil and the ,witch committed carnal ,copulation2 or who were ever present when a ,witch was changed into a ,cat1 a ,dog1 an ,hare1 or a ,wolf4 ,if they can but bring forth any two credible ,witnesses to prove these things by1 then we shall believe them1 but we must assert that never any such two could be produced yet3 and therefore cannot but wonder at the shameless impudence of such persons1 that dare affirm these things that never were1 nor can be proved1 and yet have not blushed to vent and trumpet forth such execrable and abominable lyes to the ,world4 ,mr4 ,glanvil confidently affirms these things to be matters of fact1 and affirmanti incumbit probatio1 let him produce his ,witnesses1 and if they be persons of judgment1 veracity1 and impartiality1 then we shall accept their proof2 but it is not figments1 supposals1 weak presumptions1 or apparent falsities that will perform it2 for that which never was acted1 can never truly be proved1 and things that appear not1 are as though they were not2 therefore he must produce his testimonies1 or lose both his cause and credit1 and must be taken for an ,assertor of never-proved ,fables4 ,lying lips are abomination unto the ,lord3 but they that deal truly are his delight4 ,now we know they use to do in this case1 as ,souldiers use1 who when they are beaten forth of some ,out-work or ,trench1 they then retreat into another that they think more strong and safe4 ,and being driven from their weak ,hold of a bare affirmation without proof1 that these things are verified to have been matters of fact1 and really performed1 both by authority and the evidence of sense1 which are both utterly false1 then they flye to this assertion3 ,that the ,confessions of so many ,witches in all ,ages1 in several ,countries1 at divers times and places1 all agreeing in these particulars1 are sufficient evidence of the truth of these matters4 ,to which we shall rejoyn1 that the ,confessions of ,witches1 however considered1 are not of credit and validity to prove these things2 but are in themselves null and void1 as false1 impossible1 and forged lyes1 which we shall make good by these following ,reasons4 ,sidenote3 ,reas4 #a4 #a4 ,the ,witch must be taken to be either a person insan1 vel san mentis2 and if they be insan mentis1 their ,confessions are no sufficient evidence1 nor worthy of any credit2 because there is neither ,reason1 ,law1 nor ,equity that allows the testimony or confession of an ,idiot1 ,lunatick1 mad or doting person1 because they are not of a right and sound understanding1 and are not to be accounted as compotes mentis1 nor governed by rationability4 ,for as by the ,civil ,law mad ,folks1 ,idiots1 and ,old men childish1 ,bond-slaves1 and ,villains are not capable of making a ,will to dispose of ,goods1 ,lands1 or ,chattels3 so much more are all these sorts of persons excepted for giving evidence by confessions1 or otherwise in matters concerning life and death1 which are of far greater weight and concernment4 ,and that these persons are of unsound understandings1 is manifest in all the points that they confess1 and therefore are no proof1 nor ought to be credited3 and that for these reasons4 #a4 ,because the things they confess are not attested by any other persons of integrity and sound judgment1 and they must of necessity be lyars1 because the ,bond-slaves of the ,devil1 whose works they will do1 and he was a lyar from the beginning4 #b4 ,because they confess things that are impossible 7as we shall prove anon7 and confiteri impossibilia insanientis est4 #c4 ,there is no good end wherefore they make these ,confessions1 neither do they receive any benefit by them1 either spiritual or temporal1 internal nor external4 ,and this doth sufficiently shew1 that they are deluded1 melancholy1 and mad persons1 and so their ,confessions of no credit1 truth1 or validity4 ,sidenote3 ,reas4 #b4 ,sidenote3 #b ,thess4 #b4 #aj1 #aa1 #ab4 ,sidenote3 #b ,tim4 #b4 #bf4 ,sidenote3 ,joh4 #h4 #dd4 #b4 ,their ,confessions will be found null and false1 if we consider the impulsive cause that moves them to make them1 and the end wherefore they declare such false and lying matters1 and that in these particulars4 #a4 ,the moving cause is not1 nor can be the ,spirit of ,god1 which is a ,spirit of truth and righteousness1 nor any motion of true remorse for their sins1 or any thing flowing from repentant hearts1 because they are persons forsaken of ,god and his ,grace1 and given over to reprobate minds and senses1 and therefore the truth of the ,word of ,god is fulfilled in them3 ,because they received not the love of the truth1 that they might be saved1 therefore ,god shall send them strong delusion1 that they might believe a lye4 ,that they all might be damned1 who believed not the truth1 but had pleasure in unrighteousness4 #b4 ,neither is the end for the glory of ,god1 or their own ,salvation1 because they are the ,vassals and ,bond-slaves of ,satan1 being kept ,captive at his will1 and are ,rebels and ,traitors against ,god and ,christ1 his ,church and ,truth1 having renounced the ,faith1 and become ,apostata's to the truth4 #c4 ,the impulsive cause and chief end wherefore they make these and such like confessions1 is sometimes1 and in some persons meerly to eschew torture and bodily pains1 and sometimes the quite contrary solely to escape the present miseries of a poor1 wretched1 and troublesom life2 and therefore these confessions not at all to be credited1 as being vain and feigned4 #d4 ,sometimes they are by force1 waking1 craft1 and cunning1 in hope of pardon and life1 to make such confessions as the base ends and corrupt intentions of the ,inquisitors themselves1 or their ,agents1 have infused into them1 for the advancement of false ,doctrine1 ,superstition1 and ,idolatry3 such were the most 7if not all7 recorded by ,delrio ,bodinus1 and the rest of the ,witchmongers1 to which no credit can be given at all4 #e4 ,but the chief end that ,satan hath 7who is the ,forger1 ,contriver1 and ,deviser of these ,confessions1 if voluntarily and freely made1 the principal ,agent in all these matters7 is to set forth the power and glory of his own ,kingdom1 thereby to lead men into1 and continue them in lyes and errors2 for when he speaketh a lye1 he speaketh of his own1 for he is a lyar1 and the father of it1 and the ,witches are his ,children1 and the works of their ,father the ,devil they will do1 and he was1 and is a ,murtherer and ,lyar from the beginning4 ,and thus far we acknowledge a spiritual and mental ,league betwixt the ,witch and the ,devil1 by virtue of which they confess these horrible and abominable lyes1 of the glory of him and his ,kingdom2 but other ,league or ,covenant there is none1 neither is there any the least spark of truth in all that they say or confess1 because their sole end in making of these confessions1 is to advance the credit and power of ,satan4 #f4 ,the impulsive cause that often makes them to utter such confessions of strange and impossible things1 is the strong passive delusion1 that they lye under1 contracted by ignorant1 unchristian1 and superstitious education1 which they have suckt in with their milk1 heightned with an atrabilarious temper and constitution1 and confirmed by the wicked lyes1 and teaching of others1 which makes them confess these execrable things1 which they in their depraved and vitiated imaginations1 do think and believe they have done and suffered1 when there was never truly acted any such matter ad extr1 but only in their mad and deluded ,phantasies3 and so no more credit to be given to them1 than to the maddest ,melancholist that ever was read or heard of4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,lib4 #a4 of ,prognost4 ,sidenote3 ,hist4 meditat4 lib4 #d4 cap4 #ac4 pag4 #bhj4 ,sidenote3 ,history #a4 ,sidenote3 ,hist4 nat4 l4 #g4 c4 #eb4 pag4 #ajc4 ,sidenote3 ,doctor4 ,epist4 pag4 #fda4 ,sidenote3 ,history #b4 ,sidenote3 ,histor4 ,animal4 lib4 #h4 cap4 #bd4 #c4 ,that there is not any jot of truth in these ,confessions1 is manifest1 if we consider the subjective matter of them1 as is plain by these ensuing grounds4 #a4 ,for the most of them are not credible1 by reason of their obscenity and filthiness2 for chast ears would tingle to hear such bawdy and immodest lyes2 and what pure and sober minds would not nauseate and startle to understand such unclean stories1 as of the carnal ,copulation of the ,devil with a ,witch1 or of his sucking the ,teat or ,wart of an old stinking and rotten ,carkass8 surely even the impurity of it may be sufficient to overthrow the credibility of it1 especially amongst ,christians4 #b4 ,there are many things that have no verity in them at all1 that notwithstanding have verisimilitude2 but these are not only void of truth1 but also of truth-likeliness3 for it is neither truth1 nor hath any likelihood of it1 to believe it for a truth1 that the ,devil should carry an old ,witch in the ,air into foraign ,regions1 that can hardly crawl with a staff1 to dancing and banqueting1 and yet to return with an empty belly1 and the next day to be forced1 like old ,dembdike or ,elizabeth ,sothernes1 and ,alizon ,denice1 to go a begging with the sowr-milk ,can3 is this either probable or likely8 would it not much more have advantaged the ,devils interest and his ,kingdom1 to have furnished them with good and true meat and drink1 and not with such imaginary ,cates1 which would neither fill the stomach1 nor satisfie the appetite8 ,had it not been more for the ,devils benefit to have furnished them with plenty of gold and silver1 than to let them go ragged and tattered1 begging their bread from door to door8 #c4 ,as these confessions have no truth-likeliness in them1 so they are things that are simply impossible to be performed by any created power1 and therefore must needs be false and fictitious relations2 for no ,creature can perform any thing but that for which by ,creation it was ordered and designed to2 but the ,devils by ,creation have no generative power given them1 nor members or organs to perform the act of copulation withal2 and therefore their having carnal copulation with the ,witches1 is a most monstrous fiction1 and an absolute impossibility1 and can have nothing in it more than the stirring up of the imaginative faculty1 and thereby to move titillation in the members fitted for the act of generation1 which is a thing that happens to many both men and women1 that are of hot constitutions1 and abound with seed1 which we call nocturn prolutiones1 of which the ,divines and ,casuists make that great question1 ,an nocturn prolutiones sint peccatum8 ,and it is as simply impossible for either the ,devil or ,witches to change or alter the course that ,god hath set in ,nature1 as to transubstantiate a man or woman into a ,cat1 a ,dog1 or a ,wolf2 and therefore are these confessions meer impossibilities and monstrous lyes4 #d4 ,there can in sound and right reason no credit at all be given to these confessions1 because divers of them have been proved to be utterly false1 as is plain in the man that did confidently affirm1 that he was a true ,wolf1 and that he had hair under his skin1 the woful tryal of which was his death1 though a pregnant and undeniable proof1 that the delusion was in the ,phantasie1 and that there was no real change of the mans body into a ,wolf2 and therefore doth flatly overthrow the credibility of these vain and lying confessions4 ,to the same purpose is the story related by ,camerarius from ,johannes ,baptista ,porta1 a great ,naturalist1 and a person of competent veracity1 which is this4 8,once 7saith he7 ,i met an old ,witch1 one of those that are said to enter houses in the night time1 and there to suck the blood of little children lying in their ,cradles4 ,having asked her a question of something1 she promised forthwith1 that within a while she would give me answer4 ,she puts forth of her ,chamber all those that went in with me to be witnesses of that which should pass4 ,having shut us out1 she strips her self stark naked1 and rubs over all her body with a certain ,oyntment1 which we saw through the chinks of the door4 ,the operation of the soporiferous juyces1 whereof this ,oyntment was compounded1 made her fall to the ground1 and brought her into a deep sleep4 ,upon this we open the door1 and some of us begin to strike and knock her well-favour'dly2 but she was so soundly asleep1 that to strike her body and a stone1 it was all one4 ,forth we go again1 in the mean time the ,oyntment had ended his working1 and the old ,trot being awaked1 and having put on her cloaths1 begins to tell tales of ,robin ,hood1 saying1 ,that she had passed over ,seas and ,mountains1 and then gives us false answers4 ,we tell her1 that her body had never stir'd out of the ,chamber2 she maintains the contrary3 we shew her the blows we had given her1 she persisteth the more stifly in her opinion40 ,by the testimony of this ,author1 who was an ear and eye-witness of this passage1 and other persons with him1 which manifests it to be good and sufficient evidence1 it appeareth1 that the ,witches are under a melancholy and passive delusion1 promoted by the help of soporiforous ,oyntments1 whereby they fancy and think they are carried into far remote places1 where they hear and see strange things1 and do and suffer that which is not at all performed1 but only as in a dream1 their bodies in the mean time lying immoveable1 and so do but relate falsities and lyes1 which is an unanswerable proof of the absolute falsity of their confessions1 the thing that here we undertook to make good4 ,and some late ,learned men 7with ,mr4 ,glanvil himself7 giving too much credit to the things related by the ,witches in their confessions1 to be true stories of things really performed at a great distance1 have been forced to revive that old ,platonical ,whimsie1 of the ,souls real egression forth of the body into far distant places1 and its return again1 with the certain knowledge of things there done or said1 according to the relation that ,pliny gives us in these words3 ,reperimus 7inquit7 interempla1 ,hermotimi ,clazomenii animam relicto corpore errare solitam1 vagmq2 longinquo multa annuntiare1 qu nisi prsenti nosci non possent1 corpore interim semianimi3 donec cremato eo inimici 7qui ,cantharid vocabantur7 remeanti anim velut vaginam ademerint4 ,to which notwithstanding he doth not seem to give credence4 ,but these ,relations of the ,witches are meer lyes and forgeries1 and are but taught them by the spiritual craft of the ,devil1 thereby to pretend to imitate the true ,visions that the ,prophets had from ,god4 ,and though there may be some peculiar persons that have the way to fall into ecstasies1 7as ,helmont witnesseth of himself7 and may thereby understand many mystical matters1 yet in it there is no real egression of the ,soul forth of the body1 but a freeing or withdrawing of it from the ,phantasie and ,senses1 and then 7as the ,cabbalists and mystical ,authors say7 it is joyned to the intelligible ,world1 and beholds things as present1 and though there may be something of truth in it1 yet few ,authors of credit and veracity1 have attested it upon their own experience1 and there may be much fallacy and danger in it1 and therefore we leave it to further search and inquiry4 ,another apparent ground of the nullity of the truth or credit of these confessions1 is that which a learned ,divine in his ,letter to ,dr4 ,wierus gives us1 the substance of which we shall give in ,english1 which is this3 8,i have known 7he saith7 the year foregoing 7he writ his ,epistle ,anno #aefe47 many foolish things from the private confession of a certain old ,woman1 an ,inchanter1 who when she had heard in my ,sermon the place in the #ai4 ,chapter of the ,acts explained1 ,that many of the ,ephesians1 being of those who had exercised curious ,arts1 had brought their ,books1 and burned them openly1 c4 ,she forthwith 7he saith7 came unto me with a mind plainly troubled2 and with tears pouring forth into my bosom the secrets of her breast1 did receive ,christian instruction2 and when she had understood1 by the blessing of ,god1 the vanity of ,diabolical ,impostures1 and perceived them with opened eyes1 she was easily converted to the light of truth1 the smoak of lyes being laid aside4 ,she1 truth being once received1 hath most constantly confessed1 that it did appear to her more clear than the light at noon day1 that ,satan did only deceive and blind the eyes of his ,vassals1 and that there was nothing done in verity1 and this she declared with a detestation of her ,diabolical ,art40 ,and so concludes it in these words3 ,vno verbo dicam1 me satis experienti didicisse1 bonam partem incantationum mera esse insomnia4 ,and whosoever shall read1 and seriously consider the ,epistle of that excellent and learned ,divine1 will find the most of those vain illusions laid open and confuted3 so that in all 7or the most7 of the things attributed unto ,witches1 we shall find no more of ,diabolical operation in them1 than an internal1 mental1 and spiritual delusion1 in making the ,witches to believe1 and to draw on others to the same opinion that the ,devil hath a kind omnipotent ,power and ,soveraignty4 ,therefore did ,aristotle well conclude3 ,incantamenta esse muliercularum figmenta4 ,sidenote3 ,reas4 #d4 ,sidenote3 ,joh4 #h4 #dd4 ,sidenote3 #a ,joh4 #c4 #h4 ,sidenote3 ,psal4 #fb4 #d4 #d4 ,a fourth ,reason of the meer falsity and incredibility of these ,confessions is this3 ,is it possibly credible to a rational and unbiassed judgment1 that the ,witches 7though never so many1 at several times and places7 having made themselves the ,slaves and ,vassals of the ,devil1 both in soul and body1 and being led by his lying and deceitful ,spirit 7though making large and voluntary confessions7 can be conceived to have any touch of truth in them at all8 ,surely no more truth in these confessions1 than there is in the ,devil1 who was a ,lyar from the beginning2 and therefore we argue thus4 ,such kind of will1 affections and inclinations as are in the ,devil himself1 such kind are in his ,children4 ,but the will and affections of the ,devil are against ,god1 his ,truth1 and against all ,gods people1 and his inclinations tend to continual lying4 ,therefore the will1 affections1 and inclinations of his ,children 7such as the ,witches are1 and are granted to be7 are against ,god1 his ,truth1 and against all ,gods people1 and their inclinations tend to continual lying4 ,the proof of the major and minor ,proposition is the plain words of our ,saviour1 ,ye are of your father the devil1 and the lusts of your father the devil ye will do1 1 and he was a murtherer from the beginnings and abode not in the truth1 because there is no truth in him4 ,when he speaketh a lye1 he speaketh of his own3 for he is a lyar1 and the father of it4 ,and again ,st4 ,john tells us3 ,he that committeth sin1 is of the devil2 for the devil sinneth from the beginning4 ,so that it may truly be said of them1 ,they delight in lyes1 and their confessions are nothing but lyes4 ,and if they object and say1 that here we confess a ,league with the ,devil and the ,witch1 otherwise the ,witches could not be his ,children1 ,vassals1 and ,bond-slaves1 which elsewhere we deny2 we answer1 it is a gross mistake1 in not observing the distinction we make betwixt a mental and spiritual ,league1 such as the ,devil and ,judas made1 and such as all wicked men make with him1 and under this ,league we acknowledge all ,witches to be2 but a visible and corporeal ,league we positively deny1 and so the objection is of no validity4 ,and thus we suppose we have sufficiently proved1 that there ought no credit at all to be given to the ,confessions of ,witches1 no more than to ,devils1 who are all lyars4 ,now let us proceed to their third main ,objection3 ,that so many wise and grave ,judges and honest ,juries could not have been deceived1 to put to death such great numbers of those kind of people1 without sufficient proof of the matters of fact4 ,against which we oppose these following ,reasons4 ,sidenote3 ,reas4 #a4 #a4 ,it is but an ,argument at the best to drive the other ,party into an absurdity1 which is not of any such dangerous consequence1 as may be supposed2 for it would but conclude1 that many grave and wise ,judges and ,juries have been imposed upon1 and deceived1 which is but argumentum ad homines1 and doubtless many might1 and have been4 ,and do not we ,christians hold1 that the gravest and wisest ,judges amongst the ,turks and ,persians have been1 and are deceived1 and have done unjustly in persecuting and putting ,christians to death1 because they would not submit to the ,religion of ,mahomet1 and yet we account it no absurdity or injustice to pass that censure upon them8 ,and do not the ,idolaters in all those large ,empires and ,kingdoms of ,tartary1 ,china1 the ,moguls ,country1 and the rest of those ,countries in the ,east of ,asia persecute and put many to death1 for not worshipping their ,idols1 or embracing their ,religion2 and do we think it absurd to censure and condemn them of injustice1 though in their own ,countries they be accounted grave and wise ,judges8 ,surely we do not1 and there is the parity of reason in both the ,arguments1 for all are but men1 and so may erre4 ,sidenote3 ,reas4 #b4 #b4 ,but as for the grave1 learned1 and wise ,judges1 and understanding and honest ,juries within ,his ,majesties ,dominions1 we affirm they are clear and innocent from these imputations1 and that for divers and sundry sound reasons4 #a4 ,our ,judges and ,juries have no such sinister and corrupt ends1 to wrest the ,laws1 or wring forth and extort feigned and false ,confessions1 because they have no such ends as to uphold and maintain idolatrous and superstitious ,tenents1 as praying to ,saints1 magnifying of ,holy water1 or setting up of ,purgatory1 as had the ,popish ,inquisitors1 and the ,demonographers1 and ,witchmongers that writ for those ends4 ,and therefore it is no absurdity to say or think1 that they dealt unjustly in their proceedings1 which our learned and pious ,judges are not1 nor can be guilty of4 #b4 ,the ,inquisitors and their ,agents had benefit by the death of ,witches1 having a share in their ,goods1 and therefore no absurdity to conclude1 that their proceedings were unjust1 partial1 and corrupt1 of which our judges and ,juries are clear1 as having no profit at all by the death of these wretched and deluded people4 #c4 ,our ,judges are but sworn to the due execution of the ,laws made1 and the ,juries sworn to bring in their ,verdicts according to their best evidence3 now if the ,witnesses forth of malice1 envy1 ignorance1 or mistake swear to matters of fact1 for which death or other punishments are allotted by the ,law1 both the ,judges and the ,jury are absolutely excusable2 and if there be any guilt in the ,witnesses1 or falsity in their ,evidences1 it lyes at their own doors1 and upon their own consciences1 and the ,judges and ,jurors are clear1 and not to be blamed1 for no humane prudence can altogether prevent1 that ,witnesses may not erre or swear falsely4 ,sidenote3 ,reas4 #c4 #c4 ,have there not been many thousands of true and faithful ,martyrs1 that have suffered and been condemned in many ,ages1 in many and several ,countries1 at many different and distinct times8 ,and some of these have been condemned by such as were called and accounted ,general ,councils1 ,parliaments1 ,high-,courts of ,justice1 and other places of great ,judicature1 before ,judges that were accounted wise1 grave1 and learned1 and by ,juries of honesty and understanding3 were there therefore no true ,martyrs1 and were they all justly condemned and put to death8 or is it absurd to be guilty of such incredulity1 as to think and hold1 that so many grave and wise ,judges1 and knowing ,juries were deceived1 and did unjustly8 ,let ,mr4 ,glanvil or any other solve this ,argument2 and carry the cause2 or else we must necessarily conclude1 that opinio qu se non propellit absurda1 per absurda non premit adversarium4 ,now having given a full and satisfactory ,answer to their main and strongest ,objections1 and defeated the whole force of their first and most furious ,charge1 we shall proceed to overthrow their main ,battel1 in proving the four ,particulars mentioned in the beginning of the ,chapter1 to be false and impossible4 ,and in doing of this1 we shall handle the three first promiscuously and all together1 and the fourth about ,transubstantiations or ,change of ,witches into ,cats1 ,hares1 ,dogs1 ,wolves1 or the like1 we shall handle by it self4 ,sidenote3 ,eph4 #b4 #b4 ,sidenote3 #b ,thess4 #b4 #d4 ,sidenote3 ,luk4 #bb4 #b4 ,sidenote3 ,chrys4 in ,luc4 #bb4 #c4 ,sidenote3 ,joh4 #ac4 #b4 #a4 ,and first we acknowledge an internal1 mental1 and spiritual ,league or ,covenant betwixt the ,devil and all wicked persons1 such as are ,thieves1 ,robbers1 ,murtherers1 ,impostors1 and the like1 whereby the temptations1 suggestions1 and allurements of ,satan1 spiritually darted1 and cast into the mind1 the persons so wrought upon1 and prevailed withal1 do assent and consent unto the motions and counsels of the evil ,spirit1 and so do make a ,league and ,covenant with the said evil ,spirit1 as saith the ,text3 ,according to the ,prince of the power of the air1 that now worketh in the children of disobedience4 ,he doth not only rule over them1 but also worketh in them2 for men are either the ,temples of ,god1 or the ,temples of ,satan and ,antichrist1 who sitteth in the ,temple of ,god1 and opposeth and exalteth himself above all that it called ,god or worshipped4 ,such a spiritual ,league or ,covenant as this did ,judas make with the ,devil1 whereby he agreed to betray his ,master ,christ4 ,then entred ,satan into ,judas3 not that essentially or personally he entred into ,judas1 but that he put it into his heart1 1 to betray him3 which wrought so effectively in him in a spiritual manner1 that he took up that ,diabolical resolution to betray his innocent ,master3 and this was entring into a spiritual ,league with the ,devil4 ,for as ,theophylact saith upon the place4 ,hoc enim significat1 spospondit1 hoc est1 perfectam promissionem pactum fecit4 ,and another saith3 ,in ,judam ,satanas intravit1 non impellens1 sed patulum inveniens ostium3 nam oblitus omnium qu viderat1 ad solam avaritiam dirigebat intuitum4 ,and again3 ,missio ista spiritualis suggestio est1 non fit per aurem1 sed per cogitationem3 diabolic enim suggestiones immittuntur1 humanis cogitationibus immiscentur4 #b4 ,we acknowledge that this spiritual ,league in some respects and in some persons may be1 and is an explicit ,league1 that is1 the persons that enter into it1 are or may be conscious of it1 and know it to be so2 for when a person resolves to murther1 he cannot but know that he then maketh a ,league with the ,devil1 who was a ,murtherer from the beginning4 ,and it is manifest1 that in this ,league1 and in no other1 were all the ,priests that belonged to the ,oracles1 who knew well enough that the ,idols or false ,gods they worshipped1 did give no answers at all1 but the responsions given were only of their own devising and framing1 to uphold their credit2 and more colourably to cozen and deceive the people1 they did pretend that they had answers from their ,gods or ,idols1 and thus far the ,devil was in all their impostures and jugglings4 ,and so all the several sorts of the ,diviners or ,witches mentioned in the ,old ,testament1 were under a spiritual ,league with the ,devil1 and did very well know1 that what they did1 was not by the finger of ,god1 but either by the help of ,art1 ,nature1 ,leger-de-main1 ,confederacy1 or such like impostures and cheats3 and yet they pretended1 as did ,simon ,magus1 and gave out that they were some great men1 thereby to deceive others1 when explicitly they plainly knew that themselves were but dissemblers and lyars1 and that for gain1 credit1 and vain-glory they pretended to do those things1 which they could never truly perform4 ,and under this spiritual ,league1 explicitly considered1 are all our ,figure-flingers contained1 who take upon them 7far beyond the ,rules of the true ,art7 to declare where stollen ,goods are1 and to cause them to be brought back again1 and many other such vain and lying matters1 which they well know they have no power to perform1 but that they willingly and knowingly take upon them to pretend to do these things for vain-glory and filthy lucre sake4 ,and of this sort are all our pretending ,conjurers1 ,diviners1 ,wizards1 and those that take upon them to reveal things by looking in ,crystals1 ,beryls1 and the like1 7of which we may perhaps speak more largely hereafter7 that indeed know well enough they do but deceive and cheat others3 of all which we could recite very lepid and apposite stories1 certainly known unto us1 or discovered by us2 but ,mr4 ,glanvil would account them but silly ,legends and old ,wives ,fables1 and therefore we shall supersede here1 and leave them to a fitter place4 ,sidenote3 ,isa4 #h4 #ai1 #bj4 ,sidenote3 ,calvin in loc4 #c4 ,there are others that are under this spiritual ,league1 though implicitly1 as are all those that we have granted to be passively deluded ,witches1 those that by ignorant and irreligious education1 joyned with a melancholy temper and disposition1 to which they have added ,charms1 ,pictures1 and other superstitious ,ceremonies1 which they learned by ,tradition4 ,by all which they become so deluded and besotted in their ,phantasies1 that they believe the ,devil doth visibly appear unto them1 suck upon them1 have carnal copulation with them1 that they are carried in the ,air to feastings1 dancings1 and such like ,night-revellings2 and that they can raise tempests1 kill men or beasts1 and an hundred such like fopperies and impossibilities1 when they do nor suffer any thing at all1 but in their depraved and deceived imaginations4 ,and so do blindly and implicitly believe that the ,devil doth perform all these things for them1 when indeed and truth he doth nothing but dart and cast in these filthy and fond cogitations into their minds agreeable to their wicked wills and corrupted desires1 and so are fast bound in this spiritual and implicit ,league4 ,and under this spiritual implicit ,league are also comprehended all those that are ,witchmongers1 and believe the verity and performance of these things1 and think that the ,devil can both hurt and also help1 and that there is a bad and a good ,witch1 or with ,mr4 ,perkins1 a black and a white one1 by which wicked opinion1 the seeking unto ,witches1 ,wizards1 ,mutterers1 ,murmurers1 ,charmers1 ,south-sayers1 ,conjurers1 ,cunning-men and women 7as we speak here in the ,north7 and such like1 is still upholden by the ,authors and ,favourers of this opinion1 contrary to the direct counsel of the ,holy ,ghost1 who saith3 ,and when they shall say unto you1 ,seek unto them that have familiar ,spirits1 and unto ,wizards that peep and that mutter2 should not a people seek unto their ,god8 for the living to the dead4 ,to the law and to the testimony3 if they speak not according to this word1 it is because there is no light in them4 ,and therefore saith one3 ,admonet etiam1 nos adversus impios cultus superstitiones tutos fore1 si in lege ,domini acquiescamus4 ,the ,league or ,covenant betwixt the ,devil and the ,witch1 is that which is visible and corporeal1 where he is supposed to appear in some bodily shape unto the ,witch1 and to have oral and audible conference with him or her1 and so to make a ,league or ,covenant2 and this is the thing that we deny1 and the consequents thereof1 that he doth not suck upon their bodies1 nor hath carnal copulation with them1 nor carries them in the ,air1 nor for them1 nor by them doth destroy or kill man or beast1 raise tempests1 or change them into ,cats1 ,hares1 ,wolves1 ,dogs1 or the like2 and this we oppose with these following ,reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 #b ,pet4 #e4 #h1 #i4 ,sidenote3 ,rev4 #ab4 #i4 ,sidenote3 #b ,cor4 #b4 #aa4 ,sidenote3 ,eph4 #f4 #aa4 ,sidenote3 ,mat4 #bd4 #bd4 ,sidenote3 #b ,tim4 #b4 #be1 #bf4 #a4 ,whatsoever the ,devil worketh1 it is to bring advantage to his own ,kingdom1 or otherwise he should act in vain4 ,but whatsoever he worketh by a visible ,covenant1 is not for the advantage of his own ,kingdom3 and therefore it is in vain4 ,the major is plain from the ,text3 ,be sober1 be vigilant1 because your adversary the devil1 as a roaring lion1 walketh about1 seeking whom he may devour1 whom resist stedfast in the faith4 ,the minor is manifest in these two particulars4 #a4 ,satan is that old ,serpent1 that was1 and is more subtile than any beast of the field1 which the ,lord ,god hath created3 which notwithstanding the vain ,cavils1 and seeming ,arguments of ,pererius1 must be understood of ,satan the ,adversary of ,mankind1 and not of the natural ,serpent1 which is not the most subtile beast that ,god hath created1 there being many others more subtile than the ,serpent2 and the ,scripture tells us of his cunning and wiliness3 for the ,apostle saith1 ,we are not ignorant of his wiles or devices 4 ,and the ,apostle in another place calls them 1 his wiles1 which are so great1 that if it were possible1 they might deceive the very elect4 ,so that he wants no cunning nor subtilty to know how to bring a sinner into his snare1 and to hold him fast1 and when he is fast1 he knows he need do no more1 and therefore acts not in vain4 #b4 ,before he need attempt a visible apparition to the ,witch 7if any such thing could be7 he knows that the ,witch is sure and fast in his snare by a spiritual ,covenant already entred into1 and therefore knows he need do no more1 and he is too cunning to act to no purpose1 and therefore doth ,st4 ,paul warn ,timothy1 ,that a ,bishop must have a good report1 lest he fall into the snare of the devil1 all sins being the snares of the ,devil1 and when men are fast taken in them1 they are in ,satans fetters1 and he labours no more but to keep them there4 ,and so the same ,apostle speaketh of those that oppose the ,gospel1 that they must be instructed in meekness1 that they may recover themselves out of the snare of the devil1 who are taken captive by him at his will4 ,so that sins keep men in the spiritual snare of the ,devil1 and so are all those that are accounted ,witches1 in that spiritual snare1 holden fast enough by their own consents and corrupt wills1 and need no bodily apparition to make them surer3 and so this visible ,league falls to the ground1 as having no ground nor end why it should be made4 ,and for the ,devil to appear like a ,dog or a ,cat1 and speak1 would sure not only fright and startle an old ,witch1 but even the boldest and most stout-hearted person4 ,sidenote3 ,reas4 #b4 #b4 ,the ,witches by visible apparitions of the ,devil 7if any such thing could be7 in any shape1 could have no more assurance of ,satans performances1 than they have already1 by mental perswasion1 and the dominion of him in their hearts1 who is the ,prince of the air1 and worketh in the children of disobedience1 because by that visible appearance there is not brought any ,hostages or ,witnesses1 which are absolutely necessary to confirm such a ,league or ,covenant4 ,and these representations being made in their imaginations and fancies1 wherein they think they see1 do1 and suffer these delusive ,visions1 they are most firmly and pertinaciously confirmed in the belief of them1 that any ,apparition externally must needs be vain and superfluous4 ,sidenote3 ,reas4 #c4 #c4 ,if the ,witches be not superlatively mad 7and if so1 then so to be judged of1 and all that in this point is believed of them either in doing1 suffering1 or otherwise1 must be judged extreme folly and madness7 they will not make a ,league with the ,devil1 knowing him to be the ,devil1 because they cannot but know that he was and is a ,lyar and a ,murtherer from the beginning1 and hath deceived many before them1 that were of the same way and profession4 ,and a visible appearance can afford them no certain security1 but that he may and will deceive them still1 and that he continueth a lyar and a deceiver4 ,but while the delusion is internal1 and the imagination depraved1 and led by the suggestions and motions of ,satan1 they then are so blinded1 that they see not1 nor understand the danger they run into1 nor the certainty of the deceit they lye under1 which a visible ,apparition would sooner shake and overthrow1 than any way confirm1 and therefore is false and needless4 ,sidenote3 ,reas4 #d4 #d4 ,but how come the ,witches certainly to know that the ,devil can perform such things as they would have done8 ,surely by no means1 but either by traditional hear-say or inward delusion2 the one they know not1 but that it is a lye1 and the other concludeth their passive delusion1 to neither of which a visible ,apparition like a ,cat or a ,dog1 and speaking unto them1 can bring any confirmation1 except the ,devil should bring them good store of gold or silver1 or work some strange feat before their eyes1 as to kill some men or beasts1 or the like2 but none of these things are ever proved to be performed4 ,and therefore it is not rational to believe that ,witches do make a visible and corporeal ,league with the ,devil1 because by it they can have no certain knowledge1 that he either can or will accomplish such things for them1 as they desire4 ,sidenote3 ,reas4 #e4 ,sidenote3 #a ,sam4 #af4 #ad4 ,sidenote3 ,mat4 #h4 #ca1 #cb4 ,sidenote3 ,job #a4 #aj1 #aa4 ,sidenote3 #a ,pet4 #e4 #h4 ,sidenote3 #b ,pet4 #b4 #d4 ,sidenote3 ,jude #f4 ,sidenote3 ,aug4 super ,psal4 ,sidenote3 ,of evil ,aug4 sect4 #c4 pag4 #bgi1 #bhj4 #e4 ,the ,devil cannot by his own power or will1 either appear visibly in what shape he please1 neither can he when he will1 nor as he will1 perform these strange tricks1 because he is under restraint1 and can act nothing but as the will of ,god orders and determines3 so ,god sent an evil ,spirit upon ,saul1 otherwise he could not have troubled him2 and the ,devils could not enter into the herd of ,swine1 until leave was given them by our ,saviour2 neither could he afflict ,job1 until that ,gods hand was laid upon him1 and ,god ordered him to be an instrument in that affliction4 ,and though the ,devil be said to walk about like a roaring lion1 seeking whom he may devour1 yet must that walking about be only understood 7and is so taken by all sound ,expositors7 of the evil and wicked intention of his will1 according to which he is always ready seeking whom he may devour1 if he be so ordered or permitted of ,god 7ordering and permission in this point1 being but all one act of the divine ,will and ,providence7 and not in regard of his power or liberty to act or execute what he please1 and when and as he lift2 for the same ,apostle and also ,st4 ,jude telleth us1 that he is kept in chains of darkness to be reserved unto judgment1 and by those chains he is kept1 that he cannot hurt or destroy1 when and where he list1 but as he is sent and appointed of ,god1 either to tempt or afflict the godly1 or to punish the wicked2 and therefore the sentence of ,st4 ,austin is much to be weighed and considered1 who saith3 ,diabolus plerumq2 vult nocere1 non potest1 quia potestas ista est sub potestate3 nam si tantum posset nocere ,diabolus quantum vult1 aliquis justorum non remaneret4 ,and therefore ,i cannot but transcribe here the opinion of that pious and learned person ,bishop ,hall upon this very particular1 which is this3 8,could ,samson have been firmly bound hand and foot by the ,philistine cords1 so as he could not have stirred those mighty limbs of his1 what ,boy or ,girl of ,gath or ,ascalon would have feared to draw near and spurn that awed ,champion8 ,no other is the condition of our dreadful enemies1 they are fast bound up with the adamantine chains of ,gods most merciful and inviolable ,decree1 and forcibly restrained from their desired mischief4 ,who can be afraid of a muzled and tyed up ,mastive8 what woman or child cannot make faces at a fierce ,lyon1 or a bloody ,bajazet lockt up fast in an ,iron ,grate8 ,were it not for this strong and strait curb of divine ,providence1 what good man could breathe one minute upon earth8 ,the ,demoniack in the ,gospel could break his iron fetters in pieces1 through the help of his ,legion2 those ,devils that possessed him could not break theirs2 they are fain to sue for leave to enter into ,swine1 neither had obtained it 7in all likelihood7 but for a just punishment to those ,gaderene owners3 ,how sure may we then be1 that this just hand of ,omnipotence will not suffer these evil ones to tyrannize over his chosen ,vessels for their hurt8 ,how safe are we1 since their power is limited1 our protection infinite80 ,so that if the ,devil be thus chained and restrained by the omnipotent ,decree and ,providence1 that he cannot execute any evil1 but as he is ordered of ,god1 and that ,god doth not let him loose but for just causes and reasons2 then can it not be that the ,devil doth visibly appear and make ,leagues with ,witches1 nor work such strange things for them1 because there is no just or reasonable end that can be assigned1 why ,god should order him to do these things2 and therefore a visible ,league with ,witches is meerly false and fraudulent4 ,sidenote3 ,reas4 #f4 #f4 ,this pretended ,league must needs be a lye and a figment1 because of the effects that are feigned to follow1 as to have carnal copulation with the ,devil1 to raise storms and tempests1 to flye in the air1 and to kill men and beasts4 ,for if these things be done1 they are either performed by the ,witches own natural power1 or by the ,devils4 ,if by the ,witches natural power1 or the force of her resuscitated imagination and strength of will to work ad nutum 7as ,van ,helmont seems to hold7 then the ,devil operateth nothing1 but in playing the ,impostor1 and deceiving the ,witch1 and that he may easily do by internal and mental delusion1 and needs no visible ,league to bring it to pass4 ,and if the ,witch kill men or beasts1 or perform any of the fore-cited ,feats by natural means or ,agents1 then where is the ,devils power1 or wherein is the ,witchcraft or ,fascination1 or where is the effect of the ,league8 ,and if the ,witch kill by natural means1 then the natural ,agent is not simply evil1 but in the use and application4 ,as a ,sword is a natural and lawful instrument for an honest man to use1 to defend his life withal1 in using of it with his natural power and skill2 but if a ,thief or a ,robber1 with his natural power and skill1 use a ,sword to kill and murther an honest man withal1 it is wickedness in the use and end1 but not in the agency of the ,thief1 nor in the effect of the ,sword4 ,so if the ,witch by any natural means 7though never so secret7 do kill a man or child1 it is murther2 but wherein lyes the ,witchcraft8 ,is it any thing else but ,veneficium 7as both the ,greek and ,latine words do import7 to kill by some secret way of poysoning8 ,shew what ,witchcraft there is in it besides4 ,if the ,devil by his own power kill a man1 or perform the ,witches carrying in the air1 and the like1 let us know how1 or by what means he performeth the same8 ,if what the ,devil performeth in natural and corporeal matter1 be 7as the ,fathers1 ,schoolmen1 and ,divines most generally hold7 by applying natural ,agents1 to fit passives1 then the effect is natural1 and so in killing any person1 it is only wicked and diabolical1 in regard of the end1 which is murther1 but what ,witchcraft is there in the means and operation8 ,and therefore ,guiterrius strongly concludeth thus4 8,if there be no natural ,fascination1 there can be no diabolical2 but there is no natural ,fascination 7as he thinketh he hath sufficiently proved7 therefore he concludeth there is no diabolical ,fascination at all40 ,there is no way to solve this ,argument1 but either in denying that the ,devil worketh these things by natural means1 and then it crosseth the opinion of all the ,learned in general1 ancient1 middle1 and modern1 or by proving that there is natural ,fascination1 and then diabolical is but in vain and needless4 ,sidenote3 ,reas #g4 #g4 ,how can the ,witches 7if not maniacal in the highest degree7 believe1 that the ,devil who is a ,lyar1 and the ,father of lyes1 and whom they cannot but know hath in the like cases deceived many1 that have 7in their opinion7 made contracts with him1 will prove true in the performance of his promise8 ,or that he who is the enemy of all truth and goodness1 and laboureth to deceive all ,mankind1 will be faithful to perform his promise1 or to do them any good1 either real or apparent8 ,or 7if the ,witches be not incredibly mad7 can they believe that he will perform without ,hostages1 ,bonds-men1 or ,sureties8 when we find that the weakest and maddest of ,mortals1 if he make a ,covenant with another of known loosness and deceit1 though for a thing of a far less value1 than either soul or body1 will he not require sufficient ,bonds-men and ,security8 ,now what ,bonds-men or ,security can the ,witches have8 ,sidenote3 ,reas4 #h4 #h4 ,and if the ,witches be not beyond measure deluded and mad1 must they not rationally know1 that if the ,devil deceive them 7as he is sure to do7 there is no recompence to be had1 nor any that can compel him to perform bargains8 ,before what ,judicature1 before what ,judges1 by what ,law must they call him to an account1 or have him punished8 ,so that in all reason and sound judgment we must conclude the ,witches to be absolutely mad1 and then all these things also madness1 lyes and folly1 or that there is not1 nor ever was any such ,league or ,covenant4 ,sidenote3 ,reas4 #i4 ,sidenote3 ,see the ,arraignment of ,witches in ,lancast4 ,ann4 #aj4 ,jacobi4 #i4 ,but if all this were granted1 yet who are the ,witnesses to this visible ,league or ,covenant1 can the ,witches name or find any8 ,the things that cannot be proved by sufficient ,witnesses1 are never to be believed1 and we have proved the nullity1 impossibility1 and falsity of the pretended ,confessions of ,witches themselves1 and therefore that no credit at all ought to be given unto them1 and however no ,law nor ,equity ought to allow the ,evidence of a ,party1 as in these cases all ,witches are4 ,and though some few of them have been so exceedingly mad to make such false and absurd ,confessions1 yet if the ,records of all ,ages and ,courts were sought1 it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter2 and the supposed ,witches of ,salmesbury in the ,county of ,lancaster1 the tenth year of the ,raign of ,king ,james1 were so far from this confession1 that they were cleared1 and the accusation found to be false1 and all acted by the imposture of one ,thompson1 or ,christopher ,southworth4 ,and ,i my self have known two supposed ,witches to have been put to death at ,lancaster within these eighteen years1 that did utterly deny any such ,league1 or ever to have seen any visible ,devil at all3 and may not the confession of these 7who both dyed penitently7 be as well credited1 as the confessions of those that were brought to such confessions by force1 fraud1 or cunning perswasion1 and allurements8 ,but if there be any such ,league or ,covenant betwixt the ,witches and the ,devil1 how cometh the truth of this matter of fact 7if ever there were or could be any such thing7 to be certainly known and revealed8 ,have any of the ,pen-men of the holy ,scriptures recorded1 that there ever was1 is1 or can be any such ,league or ,contract8 ,or was it ever attested by any honest rational men1 that were ear or eye-witnesses of such a bargain and contract8 ,therefore we must once again conclude3 ,de non apparentibus non existentibus eadem est ratio4 ,sidenote3 ,reas4 #aj4 #aj4 ,as for the ,witches either ,males or ,females1 having carnal ,copulation with ,devils1 either as an ,incubus or ,succubus1 and their stealing of seed from a man1 and conveying it into the vessels of the woman1 it is in it self so horrid1 monstrous1 and incredible1 that ,i cannot well believe him to be a rational person1 or san mentis1 that believes it as a truth1 and therefore cannot but think the rehearsal of it a sufficient confutation4 ,also herein ,i do appeal to all learned ,physicians1 who do know the way that ,nature breeds humane seed1 the causes that make it prolifical1 and the members fit for its generation and reception1 who 7,i doubt not7 will deride this ,tenent1 and condemn it1 as false and abominable4 ,moreover1 the horrid absurdity of it hath been sufficiently demonstrated by ,wierus1 ,dr4 ,tandlerus1 ,mr4 ,scot1 ,mr4 ,wagstaff1 and others3 and therefore all we shall say is this3 8,that ,devils1 whether conceived to be corporeal or incorporeal1 and to assume bodies 7for the one it must of necessity be7 were not created of ,god to generate1 neither have they1 nor can have any seed1 or members fit for generation2 and therefore to copulate or generate is derogatory from the glory of ,nature1 and blasphemous against ,god and his ,power40 ,as for the ,devils sucking the ,teats1 ,warts1 or such like excrescences of the ,witches bodies1 we should have passed it over as easily as the former1 but only that ,mr4 ,glanvil hath taken up the ,cudgels to defend it3 to confute which1 we shall give these satisfactory ,reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,pag4 #ah4 #a4 ,there can be no rational end assigned1 why the ,devil should perform this action1 for we must tell ,mr4 ,glanvil that supposals are no proofs1 and ex suppositis supposita consequuntur1 and in a thing of this nature1 arguments to prove it probable are insufficient4 ,and if 7as he confesseth7 for their being suckt by the ,familiar1 ,i say1 7he saith7 8,we know so little of the ,nature of ,demons and ,spirits1 that 'tis no wonder we cannot certainly divine the reason of so strange an action03 ,now if he knew so little of their ,nature1 it must needs be vanity and arrogance to take upon him to declare so much3 and if he could not certainly divine the reason of so strange an act1 it was extreme folly and pride in him to bring in idle and vain conjectures and probability1 where verity and certainty are expected4 ,one while he supposeth them corporeal1 which if granted1 will not prove that they are recreated by the reeks and vapours of humane blood1 because their bodies are of a more pure ,nature1 than to be nourished with gross1 and sometimes 7especially in melancholick old men and women7 corrupted blood2 for if every thing be nourished by its like1 then they cannot be fed with humane blood1 for they have no flesh nor bones such as ours1 that have need to be nourished with blood4 ,and for his next1 perhaps1 and may be1 that it is a diabolical ,sacrament1 we shall believe it when he proves it1 and not before4 ,but he hath a third supposal1 which to him seemeth most probable1 viz4 8,that the ,familiar doth not only suck the ,witch1 but in the action infuseth some poysonous ferment into her04 ,if this had been most probable1 why did he bring in the other two1 that are less probable8 surely he might have known that1 frustra fit per plura1 quod fieri potest per pauciora4 ,and is his sucking now come to infusion and injection8 surely these will not accord3 but enough of supposals4 ,sidenote3 ,reas4 #b4 ,sidenote3 ,history4 #b4 ,but we must know of ,mr4 ,glanvil1 how he comes to know that the ,devils sucking of the ,witches bodies is a truth1 or ever was proved to be matter of fact1 who were by and present that were ear or eye-witnesses of it8 ,a thing that never was proved ought never to be believed2 and if he recur to the ,witches confessions1 that is fully overthrown before1 and we are sure that in these late years that are past1 when so many pretended ,witch-finders were set abroad in ,scotland and ,northumberland1 they never manifested1 nor could verifie any such thing1 but were found and discovered to be notorious ,impostors and ,knaves1 pretending to discover ,witches by putting sharp ,needles or ,pins into the ,warts and hollow ,excrescences of divers persons1 when the persons so dealt withal1 did not see nor know2 and if the persons did not feel nor complain of pain1 then 7forsooth7 they must be taken for ,witches1 and be burnt4 ,so of many persons they got money and bribes1 that they might not be searcht or stript naked1 and of others for finding ,excrescences upon them that were hollow and fistulous1 and therefore when the ,pin was thrust into the fistulous cavity1 that was skinned within1 and so indolent1 they were then accounted guilty1 and were either forced to compound with these notorious pretended ,witch-finders1 or to be prosecuted for their lives4 ,by which wicked means and unchristian practices divers innocent persons1 both men and women lost their lives2 and these wicked ,rogues wanted not greater persons 7even of the ,ministry too7 that did authorize and incourage them in these ,diabolical courses1 as though this had been some way prescribed by ,god or his ,word to discover ,witches by1 when it was an ,hellish device of the ,devil to delude ,witchmongers1 and bring poor innocent people to danger and death4 ,yet it had prevailed further1 if some more wise ,heads and ,christian ,hearts had not interposed1 by whom the ,villany was detected1 and the ,impostors severely punished2 and that this is a most certain truth1 hundreds yet living can witness and testifie4 ,and the like in my time and remembrance happened here in ,lancashire1 where divers both men and women were accused for supposed ,witchcraft1 and were so unchristianly1 unwomenly1 and inhumanely handled1 as to be stript stark naked1 and to be laid upon ,tables and ,beds to be searched 7nay even in their most privy parts7 for these their supposed ,witch-marks3 so barbarous and cruel acts doth diabolical instigation1 working upon ignorance and superstition1 produce4 ,sidenote3 ,reas4 #c4 #c4 ,but as this was never really proved de facto1 that the ,devil did suck upon the body of a supposed ,witch1 so the possibility of it likewise can never be demonstrated4 ,for whether a ,spirit be taken to be corporeal1 or to assume a body1 yet it neither hath nor can have such a body as our ,saviour did appear in after his ,resurrection1 which was the same real and numerical body that he suffered in1 and was by the sense of seeing and feeling distinguished from any bodies that ,spirits can have and appear in1 especially in solidity and tangibility2 for a ,spirit hath not flesh and bones1 as he was felt and seen to have4 ,and where there is no flesh and bones1 there cannot be any animal sucking1 and we speak not here of artificial sucking or attraction1 of which there is a great question1 whether any such thing be at all or not2 but however the ,spirits have no power to suck1 because they have not flesh and bones4 ,sidenote3 ,reas4 #d4 #d4 ,that there are divers ,nodes1 ,knots1 ,protuberances1 ,warts1 and ,excrescences that grow upon the bodies of men and women1 is sufficiently known to learned ,physicians and experienced ,chirurgions4 ,some have them from their mothers wombs1 some grow afterwards1 some proceed from internal causes1 some from external hurts1 some are soft1 some hard1 some pendulous1 some not1 some fistulous1 and issue matter1 some hollow and indolent1 and many other ways4 ,and these are more frequent in some persons1 by reason of their ,complexion and ,constitution1 in others by reason of their ,age1 ,sex1 and other accidents and circumstances1 especially in ,women that are old1 and their accustomed purgations staid1 or by reason of ,child-birth1 and the like4 ,now if all these were ,witch-marks1 then few would go free1 especially those that are of the poorer sort1 that have the worst diet1 and are but nastily kept4 ,and for their being indolent1 it doth argue nothing but ignorance2 for many sorts of ,tumors and ,excrescences are without pain1 as well as fistulous and hollow ,warts4 ,and it is a woful errour1 to make that a sign and mark of a diabolical ,contract1 that hath natural causes for its production4 ,and it is a strange kind of ,logick to argue or conclude1 that men or women are ,witches1 and have made a ,contract with the ,devil1 because they have such ,warts or ,excrescences that are indolent when pricked into3 where is the coherence1 connexion1 or just consequence8 ,let all wise men judge4 ,sidenote3 ,psycholog4 par4 #b4 pag4 #ec4 c4 ,sidenote3 ,dialog4 ,discours4 pag4 #adi1 c4 ,sidenote3 ,discovery of ,witchcraft1 l4 #e4 c4 #a1 c4 ,as for that vain opinion1 that ,witches are1 or can be really and essentially transformed into ,dogs1 ,cats1 ,hares1 and the like1 or men transubstantiated into ,wolves1 it is largely by numerous positive arguments1 confuted by ,casmannus1 and by the ,authors of that learned ,treatise of ,spirits and ,devils1 written in the ,raign of ,queen ,elizabeth1 as also by ,wierus1 ,mr4 ,scot1 and others2 so that we shall not bring all that others have written about this point1 but note such things as are most material1 and have been less handled or regarded by others1 and that in these ,particulars4 ,sidenote3 ,de ,civit4 ,dei1 lib4 #ah4 cap4 #ah4 pag4 #ehc4 ,sidenote3 ,de ,spirit4 anim4 cap4 #bf4 ,sidenote3 ,hist4 nat4 l4 #h4 c4 #bb4 p4 #aad4 #a4 ,it is taken to be a great matter with some1 because ,st4 ,augustin seemeth to favour this opinion of transformation1 and tells us this3 ,si enim dixerimus ea non esse credenda1 non desunt etiam nunc1 qui ejusmodi qudam1 vel certissima audisse1 vel etiam expertos se esse asseverent4 ,and then saith3 8,and we1 when we were in ,italy1 did hear such things of a certain ,region of those parts1 where certain ,women that kept ,inns1 being skilled in these ,arts 7they did say7 were wont to give in ,cheese to ,travellers that they could get to take it1 whence forthwith they were turned into ,juments1 and carried necessary burdens1 and when they had done1 did again return unto themselves1 but that while they had not a bestial1 but rational and humane understanding40 ,and yet concludeth3 ,hc vel falsa sunt1 vel tam inusitata1 ut merit non credantur4 ,to which we shall return these short answers4 #a4 ,though ,st4 ,austin were in many things a very ,learned man2 yet being but a man1 might and did erre1 not only in this point1 but in many others4 #b4 ,his ,reasons to prove it by are weak and groundless4 #c4 ,he speaketh nothing of his certain and peculiar knowledge1 but by common fame and hear-say2 and therefore the matters alledged to be done1 are not credible4 #d4 ,he confesseth that they are either false1 or so unusual1 that they are not worthy to be believed4 #e4 ,and when he hath said all he can1 he concludeth these ,transformations 7if any such were7 to be but phantastical1 that is1 to seem so1 but not really to be so1 and what he meaneth by a phantastical appearance1 is not easie to judge1 whether it were a delusion of the ,phantasie within1 or of the senses without4 #f4 ,but in another place he telleth us this3 ,non est credendum1 humanum corpus ,dmonum arte vel potestate in bestialia lineamenta converti posse2 so that here is ,st4 ,austin contradicting himself1 or else he concludeth nothing4 #g4 ,but his learned ,commentator ,ludovicus ,vives doth not give credit to those vain and lying ,fables1 but confuteth them by the ,authority of ,pliny 7who might have given ,st4 ,austin satisfaction1 if he had read him7 who tells us roundly3 ,homines in lupos verti1 rursumq2 restitui sibi1 falsum esse confidenter existimare debemus1 aut credere omnia qu fabulosa tot seculis comperimus4 ,and further saith3 ,mirum est1 qu procedat ,grcia credulitas4 ,nullum tam impudens mendacium est1 ut teste careat4 ,sidenote3 ,gen4 #ai4 #bf4 ,sidenote3 ,antiq4 ,judaic4 l4 #a4 c4 #ab4 p4 #ag4 ,sidenote3 ,exod4 #d4 #c1 #d4 ,sidenote3 ,exod4 #g4 #i1 #aj1 #bj4 ,sidenote3 ,exod4 #g4 #bj1 #ba4 ,sidenote3 ,job4 #b4 #i4 #b4 ,for essential ,transformations we have examples in the ,sacred ,scriptures1 but these not wrought but by a divine ,hand and an omnipotent ,power4 ,and such was that of ,lots ,wife1 who looking back contrary to command1 was turned into a ,pillar of ,salt1 fuit in statuam salis1 as ,arias ,montanus renders it1 which accordeth with the ,hebrew exactly1 the vulgar ,latine and others say1 versa est in statuam salis3 and this by the divine finger was a real transubstantiation1 especially in respect of her body1 the substance of which was really changed into an absolute ,pillar of ,salt1 without regression or returning back to what it was before1 but remained so still1 and was standing in the days of ,josephus1 if credit may be given to what he writeth4 ,another example we have in ,moses his ,rod1 which ,god commanded him to cast upon the ground1 and he cast it upon the ground1 and it became a ,serpent1 and ,moses fled from before it4 ,and the ,lord said unto ,moses1 ,put forth thine hand1 and take it by the tail4 ,and he put forth his hand1 and caught it1 and it became a rod in his hand4 ,this ,rod afterwards ,aaron threw down before ,pharaoh1 and it became a ,serpent1 and swallowed up the rods of the ,wise-men and ,sorcerers1 and it afterwards became a rod again1 and ,aaron used it in working some of the rest of the ,miracles4 ,so that this was so true a transformation1 that ,moses himself was afraid when he saw the ,rod a ,serpent1 that he fled from before it2 and that it was a real change1 appeared in that it swallowed up the ,rods of the ,magicians1 and still afterwards became a ,rod again4 ,so likewise all the ,waters in ,egypt were really changed into blood3 ,and our ,saviour did really change the ,water into ,wine at the ,marriage in ,cana of ,galilee4 ,and all these were true and real transubstantiations1 which neither ,devils nor ,witches can perform1 as appeareth by these unanswerable ,arguments4 #a4 ,all real ,transubstantiations are wrought and performed by a divine and omnipotent ,power3 but ,devils and ,witches have no divine nor omnipotent ,power4 ,therefore ,devils or ,witches cannot work or perform any real ,transubstantiations4 #b4 ,all ,beings that work real ,transubstantiations1 must work contrary and different from that order and course that ,god hath established in ,nature3 but ,devils and ,witches cannot work contrary and different from that order and course that ,god hath established in ,nature4 ,therefore ,devils and ,witches cannot work any real transubstantiations at all4 ,let all the ,witchmongers in the ,world answer these ,arguments1 if they be able4 ,sidenote3 ,mat4 #ag4 #b4 ,sidenote3 ,mar4 #i4 #b1 #c4 ,sidenote3 ,luk4 #i4 #bh4 ,sidenote3 ,rom4 #ab4 #b4 ,sidenote3 #b ,cor4 #c4 #ah4 ,sidenote3 ,luk4 #i4 #bi4 ,sidenote3 ,exod4 #cd4 #cc1 #cd1 #ce4 #c4 ,we find also external ,transfiguration1 as of ,christ in the ,mountain2 for the ,text saith1 in ,st4 ,matthews ,gospel3 ,and he was transfigured before them1 and his face did shine as the ,sun1 and his raiment was white as the light4 ,and ,mark saith3 ,and he was transfigured before them1 and his raiment became shining exceeding white as snow3 so as no fuller on earth can white them4 ,and ,st4 ,luke saith3 ,and as he prayed1 the fashion of his countenance was altered1 and his raiment was white and glittering4 ,the word used in those places for the transfiguring or altering of his face by ,st4 ,matthew and ,st4 ,mark is 1 from trans1 and forma1 figura1 the outward form1 shape1 figure1 or lineaments2 and this word is also used for the change or transforming of the mind1 will1 desires1 and affections3 ,for so the ,apostle saith3 ,and be not conformed to this world3 but be ye transformed by the renewing of your mind4 ,and again he saith3 ,we behold as in a glass the glory of the ,lord with open face3 and are transformed into the same image from glory to glory4 ,but ,st4 ,luke instead of this word expresseth it thus3 4 ,tremellius renders it3 ,transformatus est aspectus vults ejus4 ,and ,beza3 ,species vults ejus alia1 which is nearest the ,greek4 ,so ,moses face1 when he had been with the ,lord upon the ,mount1 the skin of it did shine1 so that he put a veil upon it1 when he spoke to the people1 and put it off when he went in to speak unto the ,lord4 ,so that these were external alterations of both ,christs and ,moses face1 by appearing glorious1 resplendent1 and shining like the ,sun1 and this was wrought by a divine hand and power4 ,from whence we may note1 #a4 ,that though ,christ was thus gloriously transformed 7for so the word doth bear7 yet we are not to imagine1 that ,christ was essentially changed into some other substance or nature2 no1 but that he was rather made there most resplendent in glory4 #b4 ,and where the ,apostle wisheth the ,romans to be transformed3 ,is it to be essentially transformed into any other substance or natural thing8 ,nay not so1 but effectively into some other more sacred qualities1 by the renovation of their inward mind4 ,and again where he saith3 ,and are transformed into the same image from glory to glory4 ,his meaning is not1 that we are essentially transformed into the very image of ,god2 for so should he very shrewdly confirm that foolish opinion of some1 who hold that men are deified in ,god1 and that ,god also is hominified in men3 ,but his purpose is1 that we 7by the operation of the holy ,spirit7 should proceed and grow 7by degrees7 from glory to glory1 until we be truly conformed unto the similitude of that same glorious ,image of ,god wherein we were first created2 and so intendeth no essential transformation at all4 ,sidenote3 ,observ4 medic4 pag4 #hj1 c4 ,id4 pag4 #abi4 #c4 ,we are here to note the difference betwixt this ,transfiguration1 and that which may proceed from natural causes1 as passions1 affections1 or diseases2 and also from artificial or counterfeited ,transfigurations4 ,for it is wonderful to behold1 how anger and rage doth alter the faces and countenances of some1 and so grief1 sorrow1 despair1 and the like1 in others1 causeth horrible changes all over the external parts both of the face and body4 ,neither is any passion more prevalent than deep-rooted fear mixed with despair1 as hath been manifested in some1 that in a short time1 nay even in the space of one night have had their hair1 that formerly was black1 turned into gray or white1 as is testified by ,authors of unquestionable veracity4 ,and for diseases1 it is almost incredible to think1 what strange alterations ,madness1 ,frenzy1 the bitings of a mad ,dog1 ,melancholies 7especially that kind which ,physicians call ,lycanthropia1 which is so wonderful1 that it hath made many dotingly believe1 they were really transformed7 will produce and bring forth4 ,examples of which at large may be seen in ,schenckius2 of which we shall speak more fully anon1 as also of artificial and counterfeited ,transfigurations3 and that ,devils nor ,witches can perform no such ,transfigurations as this of ,christ and ,moses1 is manifest by the ,arguments laid down before1 because these were brought to pass by a divine ,hand and an omnipotent ,power1 which ,devils and ,witches have not1 and therefore cannot operate any such things4 ,sidenote3 #b ,cor4 #aa4 #ac1 #ad1 #ae4 ,sidenote3 #a ,cor4 #g4 #ca4 #d4 ,moreover in the ,scripture there is mention of counterfeit1 simulated1 and hypocritical transformation1 such the ,apostle mentioneth in these words1 speaking of the false ,apostles3 ,for such are false ,apostles1 deceitful workers1 transforming themselves into the ,apostles of ,christ4 ,and no marvel1 for ,satan himself is transformed into an ,angel of light4 ,therefore it is no great thing1 if his ,ministers also be transformed as the ,ministers of ,righteousness1 whose end shall be according to their works4 ,the word there thrice used is from 1 which cometh from habeo1 possideo1 teneo1 and from thence habitus3 so that the compound ,verb properly signifieth effingo1 assimulo1 and so of necessity must signifie in these three places4 ,so the ,apostle saith in another place3 ,the form of this world1 1 passeth away1 that is1 the fashion1 condition1 custom1 or usage of the world passeth away4 ,this place of ,scripture concerning ,satans transforming of himself into an ,angel of light 7though plain in it self7 hath been and still is most usually alledged by ,witchmongers1 to prove the ,apparitions of ,devils by3 ,for thus they commonly argue2 8,if ,satan can transform himself into an ,angel of ,light2 much more 7arguing majore ad minus7 into any other shape1 and so may easily appear in the form of a ,cat1 ,dog1 or in any other shape whatsoever01 and this they think to be an invincible ,argument4 ,this way of argument were of force1 if the ,apostle in this place had meant or intended any real or essential transformation2 but that this is not the meaning of the ,text1 we shall prove by these following ,reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,joh4 #ab4 #e1 #f4 #a4 ,the very signification of the word here1 doth not bear nor intend any essential transformation2 but only feigning1 pretending1 and assimulating1 as when ,judas pretended charity and love to the poor1 when he said3 ,why was not this oyntment sold for three hundred pence1 and given to the poor8 ,this he said1 not that he cared for the poor3 but because he was a thief and had the bag1 and bare what was put therein4 ,though ,judas ,iscariot hypocritically feigned and pretended this charity to1 and care for the poor1 yet was he not really a charitable man1 or a lover of the poor1 but a thief1 and a most covetous wretch4 ,so these false ,apostles did pretend much zeal and piety to preach and promote the ,gospel1 but therefore were they not really transformed and changed into true ,apostles1 but were ,deceivers1 ,dissemblers1 and ,hypocrites4 ,so ,satan often pretendeth heavenly1 angelical1 and divine things1 and to do as the holy ,angels do2 but it is in deceit1 cozenage1 falsity1 and hypocrisie1 and so he is by counterfeiting and dissembling said to be transformed into an ,angel of ,light1 and not otherwise by any essential transformation at all4 ,sidenote3 ,reas4 #b4 #b4 ,the ,text it self doth plainly manifest1 that they were not transformed into true ,apostles1 for then ,st4 ,paul had had no cause to have written so bitterly against them2 but that notwithstanding that shew1 form1 or pretence that they held forth1 and though outwardly they seemed to personate the true ,apostles of ,christ1 yet that was but an external and hypocritical simulation2 for really and truly they were false ,apostles1 1 and deceitful workers1 4 ,and so ,satan may make what shews or pretences he will of goodness1 piety1 and of heavenly things1 and so may counterfeit1 dissemble and lye1 yet still he remaineth a very accursed ,devil1 and is never really changed from his damned and diabolical ,nature4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,dialog4 ,disc4 of ,spirits and ,devils1 p4 #bcd4 #c4 ,satan is so transformed into an ,angel of ,light1 as his ,ministers are transformed into the ,apostles of ,christ4 ,but ,satans ,ministers are not essentially transformed into the ,apostles of ,christ4 ,therefore neither is ,satan essentially transformed into an ,angel of ,light4 ,for though ,satans ,ministers may pretend never so much piety and zeal1 and labour to personate and imitate the true ,ministers of ,christ1 yet notwithstanding that pretended transformation1 they still really and essentially remain as they were1 that is1 ,deceivers and ,hypocrites4 ,and ,satan for all his seeming and apparent personating and imitating the ,angels of ,light1 he still remaineth in his essence and nature an ,angel of ,darkness1 and a lying and accursed ,wretch4 ,sidenote3 ,reas4 #d4 ,sidenote3 ,august4 de ,civ4 ,dei1 l4 #b4 c4 #bf4 #d4 ,the ,devil is never nor can be really and essentially transubstantiated into an ,angel of ,light1 for then he could 7indeed and in truth7 be no longer a ,devil1 but his diabolical ,nature would of necessity cease4 ,but all his transformation is1 when he intendeth most deeply to circumvent and deceive the sons of men1 then he pretendeth the most religious and the holiest shews of all4 ,pretending in all outward appearance the holy affections1 sincerity1 and zeal of the holiest ,angels of ,light4 ,for as ,st4 ,austin saith3 8,unless the malignity of ,satan be sleightly and cunningly covered1 his deceivable purpose is seldom or never effected40 ,sidenote3 ,reas4 #e4 ,sidenote3 ,chrysost4 in loc4 #e4 ,the best and most sound ,expositors1 both ancient1 middle1 and modern do expound the place as we have urged it1 of which we shall name only two or three4 ,st4 ,chrysostom tells us this3 ,operarii dolosi3 nam operantur quidem1 sed revellunt ea qu sunt plantata3 nam quoniam sciunt se aliter non posse esse acceptos1 person veritatis sumpt1 erroris actum simulantes peragunt4 ,and a little after he saith thus3 ,et multos ,diabolus sic decipit1 person in se accept1 non factus ,angelus lucis3 sic illi personam ,apostolorum circumferunt1 non ipsam potentiam1 neq2 fortes sunt4 ,dr4 ,hammond gives the ,paraphrase of this place thus3 8,for the truth is 7he saith7 these men that come to infuse false ,doctrines into you1 behave themselves as cunningly as they can1 and do labour to imitate1 and seem to do those very things1 that we true ,apostles do4 ,and 'tis no unusual matter for ,deceivers and ,seducers to do so2 for ,satan himself pretends to do those things that the good ,angels do1 makes as if he meant you all kindness1 when he comes to destroy you4 ,and therefore 'tis not any thing strange1 if seducing ,hereticks1 imployed by him1 do imitate the actions of the ,apostles of ,christ2 but according to the hypocrisie of their actions1 so shall their ends be40 ,see ,theophylact and ,calvin upon the place4 ,so that we positively conclude1 that from this place of ,scripture no real or essential transformations of ,devils can be proved at all4 ,sidenote3 ,philosophical ,transactions1 numb4 #fd4 ,sidenote3 ,vid4 ,barthol4 ,cent4 #b4 ,hist4 #ajj4 pag4 #cai4 ,microgr4 obser4 #ag4 pag4 #ajg4 #f4 ,there are natural ,transformations by progression to perfection1 as is manifest in ,insects1 which at the first to our view do appear to be ,worms1 ,maggots1 ,creepers1 or ,caterpillers1 and yet afterwards do become several sorts of winged ,creatures1 as ,butterflies of many and various kinds1 ,flies1 and the like2 as that ,creature1 which here in the ,north ,fishers do call a ,may-,fly1 is first but a little ,creeper inclosed in an ,hull1 as of pieces of straws1 or the like3 and so that which they call a ,cod-bait1 is like a yellow ,maggot with a black head inclosed in a sandy crustaceous ,husk1 and yet towards the middle of ,august1 or the beginning of ,september becometh a fine yellowish ,fly1 which the ,fishers use to bait withal1 and these are but gradual progressions towards the perfection of the ,animalcle1 as the learned ,author ,johannes ,swammerdanus hath declared in these words1 as we find it laid down in the ,philosophical ,transactions3 8,first it lays down the ground of all natural changes in ,insects2 declaring1 that by the word ,change1 is nothing else to be understood but a gradual and natural evolution and growth of the parts1 not any ,metamorphosis or ,transformation of them1 and a great deal more of notable observations concerning the most sorts of ,insects1 as may be seen in the piece quoted in the ,margent40 ,so likewise there are very many strange transformations wrought by petrifactions both of ,vegetables and ,animals1 or their parts1 as may be seen by the ,writings of many learned ,authors1 especially those noted in the ,margent1 to whom we refer the curious ,inquirer4 ,these being natural ,transfigurations 7for so they may be properly called7 we cannot rationally suppose that any man of judgment will imagine1 that any such can be produced by ,devils or ,witches1 because they are brought forth by natural ,principles and ,agents1 which ,devils or ,witches cannot overrule1 alter1 nor hinder1 else the whole and certain course that the ,creator hath set in the order of the production and generation of natural things1 might be suspended1 which is not possible to be performed without an omnipotent ,power1 which the ,devils and ,witches have not4 ,besides the most of these require a suitable time for their production and perfection1 which must only be performed by the internal operation of ,nature1 or by ,art accelerating the works of ,nature1 which ,devils and ,witches cannot bring to pass4 ,sidenote3 ,exod4 #d4 #f1 #g4 ,sidenote3 #b ,king4 #e4 #bg4 ,sidenote3 #a ,sam4 #ba4 #ac4 ,sidenote3 ,de ,monst4 l4 #bd4 c4 #ah4 p4 #efe4 #g4 ,there are divers other ,transformations 7at least so accounted and called7 which because they are not absolutely pertinent to our purpose1 we shall only mention slightly4 #a4 ,external changes of the body in respect of diseases1 and some by an extraordinary power1 as that of ,moses1 to whom the ,lord said3 ,put now thine hand into thy bosom4 ,and he put his hand into his bosom3 ,and when he took it out3 behold1 his hand was leprous as snow4 ,and he said1 ,put thine hand into thy bosom again3 ,and he put his hand into his bosom again1 and plucked it out of his bosom1 and behold1 it was turned again as his other flesh4 ,here we see that the same hand was made leprous white as snow1 and was again restored as his other flesh4 ,and this was done by a divine ,power1 such as neither ,devils nor ,witches can perform4 ,so ,gehazi of whom it is said3 ,the leprosie therefore of ,naaman shall cleave unto thee1 and unto thy seed for ever4 ,and he went out from his presence a leper as white as snow4 ,and here the judgment was permanent1 and no restauration1 and was a great ,miracle1 which ,devils and ,witches cannot perform4 #b4 ,there is feigned1 and artificial transfigurations4 ,so of ,david1 of whom it is said3 ,and he changed his behaviour before them1 and feigned himself mad in their hands1 and scrambled on the doors of the gate1 and let his spittle fall down upon his beard4 ,and all this he prudently feigned1 that he might escape from ,achish the ,king of ,gath1 of whom he was sore afraid3 ,so many ,persons of ,worth have disguised themselves strangely1 that they might escape the hands of their enemies1 or not fall into their power1 and yet these were not done by the ,devils ,art1 nor by ,witchcraft4 ,so a ,stage-player transfigureth himself1 sometimes to personate one person1 and sometimes another2 and though his outward habit1 speech1 and action be changed1 yet he remaineth the same in ,nature and ,person that he was before those changes1 and so maketh nothing for ,witchcraft at all4 #c4 ,there are knavish ,transfigurations and ,counterfeiting for deceitful and wicked ends1 as in those we call ,gypsies1 that discolour their faces and skins1 to be more fit to cheat and cozen4 ,so likewise do many other vile and wicked persons counterfeit ,sores1 ,ulcers1 ,leprosie1 ,dropsie1 and such like diseases1 as may be seen at large in ,ambrose ,parus ,book of ,monsters1 and we have seen and detected divers2 and all this done only to deceive and abuse mens goodness and charity3 ,but no more of ,devil in any of these1 but the wickedness of the mind1 and the evil of the end and intention4 ,of a more wicked grain and temper are those1 that for wicked and devilish ends counterfeit themselves to be possessed1 and labour to make the ,world believe1 that the ,devil doth move in divers parts of their bodies1 and doth speak in them1 when it is nothing but only their own devilish cunning in lying and counterfeiting1 as we shall have occasion to shew more fully hereafter4 #d4 ,there are also divers kinds of sportive and delusive ,transformations1 performed by those that use the ,art of ,leger-de-main or ,juggling1 wherein they pretend and seem to transubstantiate one thing into another1 when by the agility of their hands1 and the gesture of their face and body1 they do but draw your eyes and attention another way1 while they do but nimbly convey another thing in its place4 ,and he that taketh these for ,conjurers or ,witches1 and their ,tricks for diabolical or ,witchcraft1 are surely under a devilish delusion1 and are most strangely bewitched4 ,and as for the changes wrought by ,pharaohs ,magicians1 we shall particularly handle it in another place4 ,sidenote3 ,rom4 #ab4 #b4 ,sidenote3 #b ,thess4 #b4 #i1 #aj1 #aa1 #ab4 ,sidenote3 #a ,sam4 #ah4 #aj4 ,sidenote3 ,dan4 #d4 #cb1 #cc1 #cd1 #cf4 ,sidenote3 ,ibid4 vers4 #af4 #h4 ,there are other ,transformations mentioned in the ,scripture1 of which we shall now speak4 #a4 ,that transformation that the ,grace and ,spirit of ,god doth work inwardly in the minds and hearts of the ,godly1 which is not by changing their ,nature or ,persons1 but by transforming their minds1 and altering their wills and affections from sinful and earthly things1 to those that are holy and heavenly3 so the ,apostle willeth the ,romans1 that they be transformed by the renewing of their minds1 and so they come to be changed from glory to glory1 and this were blasphemy to say1 that either ,devil or ,witch could perform it4 #b4 ,there is a transformation wrought in the minds of the wicked by the just judgment of ,god2 for the ,text saith1 speaking of ,antichrist3 ,revealing even him1 whose coming is after the working of ,satan1 with all power and signs and lying wonders4 ,and with all deceivableness of unrighteousness in them that perish2 because they received not the love of the truth1 that they might be saved4 ,and for this cause ,god shall send them strong delusions1 that they should believe a lye4 ,that they all might be damned1 who believed not the truth1 but had pleasure in unrighteousness4 ,so in the case of ,saul the ,text saith3 ,and it came to pass on the morrow1 that the evil ,spirit from ,god came upon ,saul4 ,these therefore are inward judgments for wickedness1 sent by ,god by the ministry of ,satan1 of which we shall speak more hereafter4 #c4 ,we lastly come to the main point1 that is1 concerning the transformation of ,nebuchadnezzar1 which the ,witchmongers hold to be a real and an essential transubstantiation1 therefore let us hear the words as they run in our ,english ,translation1 which are this3 ,and they shall drive thee from men1 and thy dwelling shall be with the beasts of the field1 they shall make thee eat grass as oxen4 ,the same hour was the thing fulfilled upon ,nebuchadnezzar1 and he was driven from men1 and did eat grass as oxen1 and his body was wet with the dew of heaven1 till his hairs were grown like ,eagles feathers1 and his nails like birds claws4 ,and at the end of the days ,i ,nebuchadnezzar lift up mine eyes unto heaven1 and mine understanding returned unto me4 ,at the same time my reason returned unto me4 ,and a little before3 ,let his heart be changed from mans1 and let a beasts heart be given unto him4 ,from this place they commonly frame an argument to this purpose4 ,that ,nebuchadnezzar being really and essentially changed from a man to a beast or an ox1 much more may ,satan essentially transform himself into the shape of any ,creature1 and consequently that he may really change the ,witches into ,hares1 ,dogs1 ,cats1 and the like4 ,but we shall unanswerably prove that the assumption is false1 that ,nebuchadnezzar was not transubstantiated1 or essentially transformed at all3 ,and if he had been really so1 yet that the consequence is invalid1 and of no force1 and that by these ,arguments4 ,sidenote3 ,argum4 #a4 ,sidenote3 ,hist4 medic4 l4 #d4 c4 #e4 p4 #bci4 #a4 ,because that being driven into the field1 and eating grass as oxen1 and having his body 7it was his body1 not the body of an oxe1 and therefore no corporeal nor real change7 wet with the dew of ,heaven1 do not at all conclude or infer1 that his body was really and essentially changed1 nor in the external figure of it altered from what it was before2 for he might go upon all four1 and eat grass1 and yet that doth argue no real change of his bodily shape at all2 for so have divers persons done1 that being young1 have been lost in ,woods and ,desarts1 and have been brought up with ,bears or ,wolves4 ,to which purpose take one story for all from ,philip ,camerarius1 that learned ,counsellor of ,norimberg1 a man of great credit and reputation1 in these words4 8,in the year #aedc4 there was in the parts of ,hesse a ,lad taken1 who 7as he reported afterwards1 and so it was found true7 when he was but three years old1 was taken away1 and afterwards nourished and brought up by ,wolves4 ,these ,wolves1 when they got any prey1 would always bring the best of it to a ,tree1 and give it to the ,child1 which did eat it3 in ,winter and time of cold1 they would dig a pit1 and strew it with grass and leaves of trees1 and thereupon lay the ,child1 and lying round about it1 preserve him from the injury of the weather3 after they would make him go upon all four1 and run with him1 till by use and length of time1 he could skip and run like a ,wolf2 being taken1 he was compelled by little and little to go only upon his feet4 ,he would often say1 that if it had been in his power1 he could have taken more delight to have conversed among ,wolves1 than among men3 he was carried to the ,court of ,henry ,lantgrave of ,hesse to be seen40 ,and in the same ,chapter he relateth another story to the same purpose of one that he himself had known and seen1 that was of admirable agility1 and more to the same end4 ,now must we conclude1 that because this ,boy did live and lye in the open air1 was fed with raw flesh1 and went upon all four1 that therefore he was really and essentially charged into a ,wolf8 no1 that would be inconsequent and ridiculous2 and so would it be1 if because ,nebuchadnezzar lay in the open field1 was wet with the rain and dew1 and did eat grass as an ox1 to conclude1 that therefore he was really changed into a beast2 the absurdities are both alike4 ,this is as mad a kind of inference1 as if we should say1 ,conies and ,geese do eat grass like an ,ox1 therefore they are ,oxen or ,asses1 when notwithstanding they still retain their essential beings and shapes1 without any essential transformations at all4 ,sidenote3 ,argum4 #b4 #b4 ,because the hairs of his head 7as the ,text saith7 were grown like to an ,eagles feathers1 and for that also the very nails of his hands and feet were like the claws of a bird3 yet it doth not prove that he was really changed into a beast1 and that for these ,reasons4 #a4 ,because it would be more consonant to conclude1 that he was rather transformed into some bird1 having feathers and claws1 than into a beast that hath horns and hoofs1 though there was in him no corporeal transformation at all1 but only a changed mind4 #b4 ,the ,text is not according to the ,hebrew ,phrase used when there is real transubstantiation1 as in ,lots ,wife2 ,et fuit statua salis2 but as ,tremellius renders it3 ,usquedum pili ejus ut ,aquilarum plum crevissent1 ungues ejus ut avium4 ,and ,arias ,montanus thus3 ,donec capillus ejus sicut ,aquilarum crevit1 ungues ejus sicut avium3 which is exactly agreeable to the ,hebrew4 ,so that the assertion is not1 that his hairs were changed into ,eagles feathers1 nor his nails into birds claws1 but that they were sicut as the feathers of ,eagles1 and as the claws of birds2 the hairs by being grown ruffled1 squalid1 and rugged1 and the nails by being grown long1 hard1 and crooked for want of cutting1 dressing1 combing1 and ordering2 and more change than this the words or sense do not bear4 #c4 ,there was no other change1 but what was by natural growth2 for the ,hebrew word doth properly signifie multus fuit1 succrevit in multitudinem3 so that the hairs were increased naturally in multitude and length1 and the nails in magnitude and length1 and so there was no essential change at all1 but only an excessive augmentation of them both1 he having lost the use of reason1 whereby he could not use means to cut1 cleanse1 and order them4 ,so that they did but grow squalid and ill-favour'd for want of using means to order and make them comely1 even as many that have been lost1 or left in ,desarts1 and desolate places1 have after some length of time been found to be overgrown with hairs and ugly nails1 that they have scarce been taken for men1 but have appeared as savage and feral ,monsters4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,dan4 #d4 #cd1 #cf4 ,sidenote3 ,avenar4 ,diction4 pag4 #cac4 ,sidenote3 ,palon4 in loc4 #c4 ,his restauration doth plainly testifie what kind of change it was2 for that which was restored unto him1 did bring him into the same condition that he was in1 before this transformation2 and that was his knowledge or understanding4 ,now therefore if his knowledge or understanding did reduce him to the right use of reason1 and brought those conditions and qualities that he had before3 ,then it is most plain1 that it was only his knowledge or understanding that was taken away or changed2 and so there was no other transformation1 but what was internal in the mind1 judgment1 or imagination1 by altering his will1 desires1 cogitations1 condition1 and qualities1 and so no essential transformation at all1 nor no change of his external shape1 but what grew naturally in regard of his hair and nails or skin1 for want of due ordering and decent dressing4 ,and that this is an unanswerable truth1 the words in the ,text do sufficiently testifie1 which are in our ,english3 ,and mine understanding returned unto me1 and at the same time my reason returned unto me2 therefore it was only his understanding and reason1 that had for a time been turned from him1 and at his restauration they returned1 or came again4 ,tremellius renders the former ,verse3 ,et mente me ad me revers ,excelso benedixi4 ,and in the latter3 ,mente me revers in me4 ,in both ,verses ,arias ,montanus renders it3 ,cognitio mea super me reversa est2 for the ,hebrew word there used scivit1 restituit1 cognovit1 agnovit1 propri est mentis intellects1 as ,avenarius saith4 ,and the ,septuagint in both the ,verses do agree with the ,hebrew1 ' 4 ,and to this purpose doth the ,french1 ,italian1 and ,luthers ,translation render it1 only the vulgar ,latine gives it by the word sensus1 figura mea reversa est1 which is altogether vicious4 ,so that from hence we may safely conclude1 that this transformation was only internal and mental1 and no essential change at all3 of which a most learned ,divine tells us thus much3 ,sunt nonnulli1 inter quos est ,johannes ,bodinus1 qui putant humanam figuram rever fuisse ei ademptam4 ,ac san ,deus pro sua omnipotentia miraculum hoc in rege isto impio facere1 humanam ejus naturam in bruti animalis essentiam mutare potuit3 sed verisimilius est regem alienatum mente1 vel etiam maniacum factum1 adempt ei divinits mente1 ut patet1 ex sequente vers4 #cd4 in furorem versum1 sive per iram1 sive per dolorem1 ob acceptam ignominiam1 qud regi dignitate esset orbatus4 ,sic ,ericus ,rex ,sueci in furorem est actus per iram dolorem1 qud regno esset dejectus1 ,anno #aefh4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,obser4 medic4 p4 #eg1 #eh4 ,sidenote3 ,history #a4 ,sidenote3 ,history #b4 ,sidenote3 ,de ,hydrop4 l4 #a4 c4 #ab4 p4 #ii4 ,sidenote3 ,sennert4 de ,hydrop4 pag4 #dag4 ,sidenote3 ,de medend4 morb4 c4 #i4 p4 #ig4 ,sidenote3 ,history #c4 ,sidenote3 ,obser4 medic4 l4 #aj4 p4 #ddj4 ,sidenote3 ,history #d4 ,sidenote3 ,vid4 ,polan4 ,rolloc4 alios in ,dan4 c4 #d4 v4 #af4 ,sidenote3 ,the ,world surveyed1 part4 #b4 c4 #ai4 p4 #bgj4 ,history4 #d4 ,that this was only a mental and internal transformation1 as are many sorts of ,melancholy1 especially that which ,physicians call ,lycanthropia1 or ,melancholia lupina1 ,rabies canina1 and the like1 is most manifest by comparing it with some of these that we have named2 of which 7though we have related some before7 we shall give some few1 from ,authors of credit and veracity4 #a4 ,and first concerning the effects of that ,madness caused by the biting of a mad ,dog1 we have a most sad and deplorable story recited by ,philip ,salmuth1 that experienced ,physician of ,anhalt1 which we shall here give in ,english3 8,many 7he saith7 do verily think that the force of this poyson will break out1 and appear within a few months or years4 ,but experience doth altogether testifie the contrary4 ,as certain learned ,authors do commemorate1 that it hath laid hid in some the space of seven years1 but in others it hath broke forth in the twelfth4 ,guainerius also mentioneth a certain person1 to whom the ,hydrophobia did happen the #ah4 year after he was bitten by the mad ,dog4 ,moreover 7he continueth7 a most ,noble person of ,hagen hath told me1 that a certain ,noble man was bitten in the face by a little pretty ,dog1 which he much delighted in1 and that the seeds of that poyson1 as it were nourished in his bosom for a long time1 at the last did suddenly break forth4 ,for after that for some years feeling no molestation nor trouble from that bite1 he addressing himself to a ,virgin did marry4 ,and the nuptial ,supper being ended1 and the ,bride brought to the ,marriage-bed1 her ,kinsfolks a little after do hear her complaining and lamenting4 ,at which they laughed and jested1 thinking it but to be the ,venereal sport4 ,but that howling continuing late1 they by force do break the barred doors of the ,chamber1 and enter1 and find that the ,bridegroom had bitten with his teeth1 plainly after the manner of a ,dog1 the face of the ,bride1 and also the shoulders and arms1 and the fleshy places1 and still did not give over the same sort of biting4 ,being much astonished with this sad spectacle and cruel wickedness1 they with an ireful and provoked mind do forthwith slay him3 and the new ,bride also died the same day40 ,though this he had but by relation1 yet it was from a person of great quality2 and if he had not been reasonably assured of the truth of it1 he would never have writ it down amongst his ,medical ,observations4 ,but this is also attested by other ,authors of sufficient credit1 of divers of this sort of persons1 that have both barked and bitten like ,dogs1 and this is testified by ,scribonius ,largus and ,rhases1 as ,baptista ,codronchus hath cited them2 and learned ,sennertus tells us this3 8,that some 7if bitten with ,dogs7 do bark like ,dogs1 and flye at whomsoever they meet1 and that against or besides their will4 ,for 7he saith7 ,gentilis relateth in his ,comment upon ,avicen1 that a certain young man troubled with this rabiousness1 did exhort his ,mother1 that she should not come near him1 for he could not contain himself but bite those that came near him40 #b4 ,as concerning ,wolf-melancholy1 we shall only give a short relation or two1 the first from ,donatus ab alto mari1 who confesseth that he had seen two3 of the one of which he saith3 8,this person 7he saith7 having formerly known me1 did one day meet me when he was holden with this distemper2 but ,i truly fearing went aside1 and he looking at me a little went away4 ,there was with him a multitude of men1 and he did bear upon his shoulders a whole thigh and a leg of a dead man3 ,at last being cured he was well1 who afterwards when he met me again1 did ask me1 if ,i had not been afraid1 when he found me in such a place when he was mad3 by which it is manifest1 that in him the memory was not vitiated40 ,another take from that able ,physician of ,delfe ,petrus ,forestus in ,english thus3 8,a certain ,countryman was in the ,spring-time seen at ,alemaria with an horrid look1 and mad1 to stay about the ,church-yard1 and after to enter the ,church1 and did leap upon a ,seat or ,plank 7as we have seen him7 only climbing upwards1 and another while downwards with great fury1 and never resting in one place4 ,he carried a long staff in his hand1 but did strike no body1 but did with it beat off the ,dogs2 for he had his thighs and legs black and ulcered with black cruds or scurff by the biting of ,dogs4 ,his whole body did appear squalid1 very black1 and melancholick1 but pale in the face1 and his eyes exceeding hollow4 ,from the foresaid signs 7he saith7 ,i did judge the man affected with the ,lycanthropia or wolfish ,melancholy4 ,he never used any ,physician that ,i know of40 ,and this both this ,author1 ,schenckius and ,sennertus do sufficiently confirm from ,paulus1 ,aetius1 ,avicen1 and the like4 ,from all which it is clear and manifest1 that ,nebuchadnezzars distemper was but as some kind of ,melancholy1 whereby the imagination was corrupted1 and the use of reason and right understanding for the time taken quite away1 as saith the ,text3 ,let his heart be changed from mans1 and let a beasts heart be given unto him4 ,that is1 let his thoughts1 desires1 and affections be made brutish2 for by the heart in ,scriptures the cogitations1 will1 and affections are understood1 as1 my son give me thy heart1 that is1 the love and affections of thy soul and heart4 ,so that when it is said1 ,let a beasts heart be given him1 that is1 let his mind1 thoughts1 and affections be made bestial2 and so there was a change of the conditions and qualities of his mind and heart1 but no real or essential change of his natural heart at all4 ,and in this sense ,tremellius doth take it1 saying3 obbrutescat1 nihil humanum sapiat1 and so doth ,polanus1 ,rollock1 and others understand it2 for ,polanus saith3 ,debuisse animum ejus prorsus obbrutescere1 mentem judicimq2 animi humani amittere3 non enim intelligendum hoc de metamorphosi aliqua in corpore facta1 sed de animo tantm obbrutescente4 ,so that from these examples it appeareth1 that many persons1 by reason of ,melancholy in its several kinds1 have been mentally and internally 7as they thought1 being depraved in their imaginations7 changed into ,wolves and other kind of ,creatures1 and have acted their parts1 as though they had been really so1 when the change was only in the qualities and conditions of the mind1 and not otherwise4 ,and so only was the change of ,nebuchadnezzar1 which notwithstanding ,bodinus1 the ,popish ,writers1 and ,witchmongers have falsely and ignorantly taken it to be a real transubstantiation1 when it was only mental3 so apt are men to mistake and urge things amiss1 when it lyes for their own gain or interest4 ,but if these persons that thought themselves really changed into ,wolves1 had been covered with a ,wolfes skin fitted to their bodies1 and gone upon all four1 and so have acted the parts of ,wolves1 then it might in all likelihood have more strongly induced them to have believed a real transmutation indeed1 though that way neither had there been any change of substance1 but only a counterfeit and cunning disguisement3 of which we shall here insert 7for diversion sake7 a pleasant story from the ,pen of ,vincent le ,blanc of ,marseilles1 and leave it to be judged of according to the credit of the ,author1 which runs thus3 8,as concerning the ,anthropolychi1 ,i have not heard 7he saith7 of any thing so strange1 as that the ,governor of ,bagaris1 related once to me4 ,he told me1 that going with some of his ,company from ,lionac to ,montpelier1 they overtook an old man with a ,sack on his shoulders1 going a great pace towards the same ,town1 a ,gentleman of the ,company out of charity told him1 if he would1 one of his ,servants1 to ease him1 should carry his burden for him3 at first he seemed unwilling to be troublesom2 but at length accepted the offer1 and a ,servant of the ,commanders ,chamber called ,nicholas took the burden1 and being late1 every one doubled his pace1 that they might get in in good time1 telling the good old man1 they would go before1 and he should find them at the ,white ,horse4 ,the ,servant of the ,chamber coming in with the first1 had a curiosity to see what was in the ,sack1 where he found a ,wolfes skin1 so properly accommodated for the purpose1 that he had a strong fancy to disguise himself in it3 whereupon he got it upon his back1 and put his head within the ,head-piece of the ,skin1 as 'twere to shew his ,masters a ,masquerade2 but immediately a fury seized him1 that in the ,hall where they supped1 he made straight to the ,company at ,table1 and falling on them with teeth and nails1 made a dangerous rude havock1 and hurt two or three of them1 so as the ,servants and others fled to their ,swords1 and so plyed the ,wolf with wounds1 that they laid him on the ground1 and hurt in several places4 ,but as they looked upon him1 they were amazed when they saw under the ,skin a poor ,youth wallowing in blood4 ,they were fain to lay him presently on a ,bed1 taking order for his wounds and hurts1 whereof he was recovered2 and was long before he could be cured3 ,but this cured him of the like curiosity against another time4 ,the ,company by this means had but a bad seasoned ,supper1 and many of them were sick either of hurt or apprehension4 ,for the old man ,wolf1 'twas not known what became of him2 but 'tis probable1 that hearing of this tidy accident1 he was cautious to appear40 ,now if this relation be true1 as there is nothing in it that seems either impossible or improbable1 but that it might1 then from it we may observe these two things4 #a4 ,to consider for what end the skin of the ,wolf was so fitted and prepared1 which might be to act some part of a ,tragedy or ,comedy in1 or in sport to fright some persons withal2 but then it is not likely1 but that the old man would have appeared and sought for it again1 which he might have done without fear or danger4 ,but ,i rather conjecture it was for some more pernicious purpose1 as in that disguise to fright ,travellers and ,passengers1 that thereby they might 7for without doubt the old man had other ,companions7 more securely rob them1 and so escape1 and not be discovered or apprehended1 which might make him afraid to be seen1 or to seek it again4 #b4 ,we may note the curiosity of the young man1 and the strength of his fancy1 being moved to see himself1 so fitly to appearance1 to be so like a ,wolf1 and not to the steams flowing from the ,wolfes skin to work upon his imagination1 which we leave to the inquisition of ,naturalists1 that live in ,countries where ,wolves are1 to make tryal of4 ,so having sufficiently disproved their supposition or assumption1 that ,nebuchadnezzar was essentially transformed into a beast1 we shall also shew the consequence that 7if it had been true7 they would draw from it1 to wit1 that if ,nebuchadnezzar were really transformed into a beast1 much more may the ,devil transform himself into the shape of any ,creature1 and may change ,witches into ,cats1 ,dogs1 ,hares1 and the like1 which can by no true ,rules of ,argument be good1 because it stands upon divers1 or rather contrary efficients1 namely ,god and the ,devil4 ,the one having of himself an absolute and indeterminate power1 and therefore of himself able to work what he will1 where1 when1 and howsoever best pleaseth himself4 ,and so by consequence he might 7if it had so seemed good in his wisdom7 have essentially transformed ,nebuchadnezzar into an ox4 ,the other 7the ,devil ,i mean7 he hath only a finite and limited power1 and therefore utterly unable of himself to accomplish any one work beyond the bounds of that power3 and so by consequence he cannot possibly transform himself essentially into any ,creature whatsoever1 without a special power from ,god4 ,lastly we shall conclude all with this binding ,argument3 what transubstantiations soever are wrought1 the thing transformed ceases to be what it was before1 both in nature1 and properties1 as ,lots ,wife being transubstantiated into a ,pillar of ,salt1 did cease to be flesh1 blood1 and bones1 as she was before1 and lost all the properties of humane ,nature4 ,so if ,devils or ,witches be transubstantiated into other ,creatures1 they cease to be what they were before both in ,nature and ,properties4 ,and then by consequence the ,devil should cease to be a ,devil in ,nature and ,properties1 and the ,witches should cease to have humane ,nature and ,properties in them4 ,having laid down these positive ,arguments1 we shall in the next place shew the horrid absurdities of these ,tenents1 to wit1 of holding a visible ,contract1 that the ,devil sucks upon the ,witches bodies1 that they have carnal ,copulation together1 or that they are essentially changed into ,cats1 ,dogs1 or ,hares1 or that they can flye in the air1 or raise storms or tempests1 and kill men or ,cattel1 and the like1 and that in this order4 ,sidenote3 ,absurd4 #a4 ,sidenote3 #b ,pet4 #b4 #d4 ,sidenote3 ,jude #f4 ,sidenote3 ,mat4 #h4 #ca1 #cb4 ,sidenote3 ,mar4 #e4 #i4 to #ad4 ,sidenote3 ,job #a4 #aa1 #ab4 #b4 #e4 #f4 ,sidenote3 ,joh4 #ai4 #aa4 ,sidenote3 ,rolloc4 in loc4 ,sidenote3 ,isa4 #ch4 #bi4 #a4 ,these ,tenents do derogate from the ,wisdom and ,power of ,god in his ,government of the ,world by divine ,providence1 because by these it is supposed that the ,devils and ,witches do operate what1 when1 and howsoever it pleaseth them1 and so the life and estate of all ,creatures should be in their power to afflict1 torment1 or to destroy when they please1 which is both false and blasphemous4 ,for the ,devils and wicked men are enemies and rebels against ,god1 but yet conquered1 and imprisoned1 and chained close up by his ,almighty ,power1 that they are not able to act any thing at all 7except the evil of their own wills7 nor put that into execution1 but as far as ,god doth license and order them1 which we shall make plain in these two particulars4 #a4 ,the ,devils are kept1 in chains of darkness unto the judgment of the great day1 that is1 though their wills be corrupt1 wicked1 and evil1 and that they have a continual desire1 like a roaring lion1 to seek whom they may devour2 yet are they restrained from acting this evil1 by the mighty ,power of ,god1 and can execute nothing at all1 but only as far as ,god doth order and command them3 so the ,devils could not by their own power enter into the herd of ,swine1 until ,christ gave to them leave3 neither could ,satan hurt ,job either in his goods or body 7though he strongly and earnestly desired it7 until he had leave and commission given him from ,god4 ,no more can ,devils or ,witches perform these things that are pretended2 for it can never be proved that ever ,god did1 or will give them order or leave to perform any such filthy or wicked thing1 for which there can be no reason or end assigned why ,god should order such things to be done1 so far different and opposite to the rules of his ,justice1 ,wisdom1 and ,providence4 #b4 ,nor can wicked persons act what they please1 but ,god doth bridle and restrain them as he pleaseth2 for though ,pilate proudly thought and boasted that he had power to condemn ,christ1 or to let him loose1 yet our ,saviour tells him3 ,thou couldst have no power at all against me1 except it were given thee from above4 ,upon which place learned ,dr4 ,hammond saith thus3 8,so that thou hast neither right nor power to inflict any punishment on me1 were it not that ,god1 who is my ,father1 hath in his great ,wisdom and divine ,counsels1 for most glorious ends1 for the good of the ,world1 determined to deliver me up into thy power to suffer death under thee40 ,of which another saith thus3 ,verba hc duobus modis accipi possunt3 partim quia omnis potestas est ,deo1 divin ordinatione2 partim quia qui cum potestate est1 nihil plan potest1 nisi ex ,dei efficaci dispensatione ac providentia4 ,so this is manifest in the excessive pride and boasting of ,sennacherib of his own power1 and taking no notice of ,gods inevitable ,decree in his ,providence1 that it was he1 even the ,lord of ,hosts that had done it1 and of ancient times had formed it1 without which ,sennacherib could have done nothing2 but because he despised ,gods ,power and ,providence1 therefore saith the ,lord3 ,therefore will ,i put my hook in thy nose1 and my bridle in thy lips1 and ,i will turn thee back1 by the way by which thou camest1 which was performed by the slaughter of his ,army1 and the sending him back into his own ,country3 so little do mens purposes and counsels prevail1 when the ,lords will and purpose are against them4 ,sidenote3 ,absurd4 #b4 #b4 ,these ,tenents do divert and obstruct the power and practice of ,godliness3 ,for while the ,saints of ,god are taught1 that they are to fight the good fight of ,faith2 and if they intend to be crowned1 they must fight stoutly1 and gain the victory1 knowing1 that they fight not against flesh and blood1 but against spiritual wickedness in high places1 and that therefore they are to take unto them the whole ,armour of ,god3 ,therefore they knowing that this warfare is spiritual1 and against spiritual enemies1 and that the weapons both offensive and defensive are also spiritual2 therefore they ought always spiritually to watch and stand upon their guard1 lest their subtile and cruel enemy the ,devil take them unawares1 or by his ,stratagems surprize them4 ,for he is that old crafty ,serpent1 that hath innumerable wiles1 and while he intendeth one thing1 he pretendeth another2 and like a cunning ,enemy1 gives a false ,alarm at the one side of the ,camp1 while he assaulteth another1 or making false fires or shews he seemeth to march away1 when in the dark of the night he intendeth to fall on4 ,so lest the ,christian should be watchful and prevail1 he laboureth by false ,teachers1 which are the ,magicians and ,sorcerers in the ,mystery1 to draw them from their vigilancy1 by possessing their minds with these lying ,tenents1 that the ,devil comes in the shape of a ,cat or a ,dog to a ,witch1 and bargains with her1 and the rest1 that whilst they are set at gaze to look for him in a bodily shape1 they are made negligent in their spiritual watch1 and so are diverted from the spiritual combate1 and thereby the power and practice of ,godliness is diverted and obstructed4 ,therefore we are to give heed unto the counsel of the ,holy ,ghost2 to resist the ,devil in his spiritual assaults with the spiritual weapons that ,god bestows upon us1 and not to give heed to old ,wives ,fables1 or the false ,doctrine of ,witchmongers1 that make us watch for the ,devil where he is not1 and in the mean time not to resist him where he is1 and that is within effectively in a spiritual manner1 for he worketh in the children of disobedience1 and therefore a ,devil within us is more to be feared1 than a ,devil without us4 ,sidenote3 ,absurd4 #c4 ,sidenote3 ,considerat4 about ,witchcraft1 pag4 #ie1 #if4 #c4 ,these ,tenents do uphold that horrid1 lying1 and blasphemous opinion1 that our blessed ,saviour did cast out ,devils by ,beelzebub the ,prince of ,devils3 ,for when they could not deny1 nor disprove the plain and open matters of fact1 that our ,saviour did really cast out ,devils1 then they devilishly invented and vented1 that though he did so1 yet it was but by the help of the ,prince of ,devils1 with whom he had a compact1 and so wrought by the greater power to over-power the less4 ,concerning which ,mr4 ,glanvil is pleased to tell us this3 8,in his return to which he denies not the supposition or possibility of the thing in general1 but clears himself by an appeal to the actions of their own children1 whom they would not tax so severely40 ,but by ,mr4 ,glanvils leave we must affirm1 that though it be a bold assertion1 yet it is not true2 for our ,saviour doth absolutely confute the supposition both in the general1 and also in reference to himself1 by shewing the absurdities of it1 and that by these ,arguments4 ,sidenote3 ,vid4 ,dr4 ,hammond in ,math4 #ab4 #be1 c4 ,sidenote3 ,vid4 loc4 citat4 #a4 ,they supposed that the ,devils had a ,prince or a ,ruler that was able to cast out ,devils that were his ,subjects1 and inferior unto him1 to which his answer is3 ,every ,kingdom divided against it self is brought to desolation1 and every ,city or house divided against it self cannot stand4 ,and if ,satan cast out ,satan1 he is divided against himself1 how shall then his ,kingdom stand8 ,upon which a most learned ,author doth thus paraphrase3 8,if any ,king mean to uphold his ,kingdom1 he will not quarrel and fall out with his own ,subjects1 and cast them out1 which are doing him service2 such divisions and civil dissentions as these will soon destroy his ,kingdom1 and therefore cannot probably be affirmed of any prudent ,ruler or ,prince4 ,and ,satans casting out ,devils which are about his business 7possessing those he would have possest7 would be such a civil dissention as this1 and a breach40 ,from whence he necessarily concludeth1 that either ,satan doth not cast out ,satan1 or else that his ,kingdom is divided1 and cannot stand1 but come to desolation4 ,but ,satans ,kingdom is not destroyed nor brought to desolation2 therefore it is not divided against it self1 and consequently ,satan doth not cast out ,satan4 ,of this passage ,theophylact saith3 ,quomodo enim ,dmones seipsos ejiciunt1 quum magis inter se conveniant8 ,satan autem dicitur adversarius4 ,and to the same purpose is that of ,s4 ,chrysostom3 ,si divisus est1 imbecillior factus est1 perit3 si autem perit1 qualiter potest alium projicere8 ,sidenote3 ,vid4 ,hieron4 in loc4 #b4 ,our ,saviour saith further3 ,and if ,i by ,beelzebub cast out devils1 by whom do your children cast them out8 ,for as the fore-cited ,author saith3 8,why may not ,i cast out ,devils by the ,power and in the ,name of ,god1 as well as your ,disciples and ,country-men1 the ,jews among you 7who being evil are therefore more obnoxious to suspicion of holding correspondence with ,satans ,kingdom7 do1 at least pretend to do4 ,when they in the ,name of ,god go about to cast them out1 you affirm it to be the ,power of ,god1 and so do ,i4 ,why should you not believe that of me1 which you affirm of your own80 ,si expulsio 7saith ,s4 ,hierom7 ,demonum in filiis vestris ,deo1 non ,dmonibus deputatur1 quare in me idem opus non eandem habeat causam8 #c4 ,christ further urgeth3 ,but if ,i cast out ,devils by the ,spirit of ,god1 then the ,kingdom of ,god is come upon you or unto you4 8,but if it be indeed by the ,power of ,god1 that ,i do all this1 then it is clear1 that although you were not aware of it1 yet this is the time of the ,messias1 whose ,mission ,god hath testified with these ,miracles1 and would not have done so1 if it had been a false ,christ40 ,so that he seemeth to conclude thus3 8,you ,scribes and ,pharisees seem to acknowledge1 that there are real possessions by ,devils1 and that they may be thrown out1 either by the ,power of ,god or the power of ,satan4 ,but ,i have shewed the absurdity1 that ,satan doth not cast out the ,devils his obedient ,subjects that are doing his service2 and therefore that what ,i do must be by the finger of ,god1 and that must certainly denote unto you1 that his ,kingdom is come1 and that ,i am the ,messias40 ,sidenote3 ,chrysost4 in loc4 #d4 ,he proceedeth3 ,or else how can one enter into a strong mans house1 and spoil his goods8 except he first bind the strong man1 and then he will spoil his house4 8,my dispossessing ,satan of his goods1 and turning him out of those whom he possesses1 is an argument that ,i have mastered him1 and so that ,i do not use his power1 but that mine is greater than his1 and imployed most against his will1 and to his damage40 ,qud enim 7as saith a learned ,father7 non potest ,satanas ,satanam ejicere1 manifestum ex dictis est3 sed quoniam neq2 alius potest eum ejicere1 nisi pris eum superaverit1 omnibus est manifestum3 ,constituitur ergo quod ante1 cum manifestiori abundantia4 ,dicit enim3 ,tantum absisto ab hoc qud utar ,diabolo ,coadjutore1 qud prlior cum eo1 ligo eum3 ,et hujus conjectura est1 qud vasa ejus diripio4 ,et sic contrarium ejus quod illi tentabant dicere1 demonstrat4 ,illi enim volebant ostendere1 qud non propri virtute ejecit ,dmones4 ,ipse autem ostendit1 qud non solm ,dmones1 sed eorum ,principem ligavit3 quod manifestum est ab his qu facta sunt4 ,qualiter enim ,principe non victo1 hi qui subjacent ,dmones direpti sunt8 #e4 ,lastly he concludeth3 ,he that is not with me1 is against me3 ,and he that gathereth not with me1 scattereth abroad4 8,and it's proverbially known0 7saith ,dr4 ,hammond7 8that he that is not on ones side1 that brings ,forces into the field1 and is not for a mans assistance1 he is certainly for his ,enemy1 engages against him1 doth him hurt2 and consequently my casting out ,devils1 shews that ,i am ,satans declared ,enemy40 ,by all which arguments he flatly overthrows the false supposition of the ,pharisees4 ,sidenote3 ,absurd4 #d4 #d4 ,these ,tenents do overthrow the chief ,articles of the ,christian ,faith1 to wit1 the rational and infallible evidence of the ,resurrection of ,christ in the same individual and numerical body in which he suffered3 and this we shall elucidate in these particular ,considerations4 ,sidenote3 #a ,cor4 #ae4 #ad1 #ae1 #af1 #ag1 #ah4 #a4 ,the whole strength of the ,christian ,religion consists in the certainty of ,christs ,resurrection in his true and individual body4 ,for as the ,apostle argueth3 ,and if ,christ be not risen1 then is our preaching vain1 and your faith is also vain3 yea and we are found false witnesses of ,god1 because we have testified of ,god1 that he raised up ,christ3 whom he raised not up1 if so be that the dead rise not4 ,for if the dead rise not1 then is not ,christ risen4 ,and if ,christ be not risen1 your faith is vain1 ye are yet in your sins4 ,then also they which are fallen asleep in ,christ1 are perished4 ,if in this life only we have hope in ,christ1 we are of all men most miserable4 ,so that all these sad consequences must needs follow1 and the whole ,christian ,religion be found a lye1 if ,christ be not truly risen from the dead4 #b4 ,and though the ,apostle do enumerate sufficient ,witnesses of his ,resurrection and appearance after death1 and that he was seen of ,cephas1 then of the ,twelve1 after that he was seen of above five hundred ,brethren at once1 then of ,james1 then of all the ,apostles1 and lastly of himself3 ,yet all this ,cloud of ,witnesses will prove little1 but dissolve into vapour1 if there were or are either ,angels or ,spirits1 that in their own or assumed bodies1 may appear in his form1 shape1 and likeness1 and to sight and tangibility be in all properties as his body was1 to have flesh and bones1 the print of the nails in the hands and feet1 and to eat and drink4 ,sidenote3 ,mar4 #f4 #di4 ,sidenote3 ,mat4 #bg4 #ea4 ,sidenote3 ,mar4 #ae4 #ch4 ,sidenote3 ,mat4 #bh4f1 #i4 ,sidenote3 ,mar4 #af4 #a4 ,sidenote3 ,joh4 #bj4 #a4 ,sidenote3 ,luk4 #bd4 #cg4 ,sidenote3 ,joh4 #bj4 #ai1 #bf4 ,sidenote3 ,vid4 ,rolloc4 in ,joh4 #bj4 #c4 ,that the ,apostles held the opinion1 that there was ,apparitions and ,spirits that did shew themselves in any form or likeness1 is most plain and evident2 for when they saw ,christ walking upon the ,sea1 they supposed it had been a ,spirit or ,apparition1 for the ,greek is 1 and cryed out4 ,that is1 either being cruelly affrighted and amazed1 their ,phantasies did represent strange thoughts in their minds3 or else 7which doubtless was the truth7 seeing ,christ walking upon the ,sea1 which they thought was not possible for a man to do without sinking or drowning1 they in great fear cryed out1 and forgetting his former ,miracles1 did vainly suppose it some ,spirit that had made an apparition in his likeness4 ,but it is most strange1 that the ,disciples that had seen and been eye-witnesses of so many ,miracles wrought by him during his life1 and those that accompanied him at his death1 as the renting of the veil of the ,temple from the top to the bottom1 and the ,earth-quake1 and the renting of the ,rocks1 and the ,darkness that was over the ,land from the sixth hour unto the ninth2 and that after his ,resurrection the ,graves were opened1 and many bodies of ,saints that slept arose1 and came out of the ,graves1 and went into the holy ,city1 and appeared unto many1 of which they could not be ignorant2 ,it is 7,i say7 most wondrous strange1 that after all these they could doubt of the verity of his ,resurrection1 and imagine that it was a ,spirit in his form and likeness4 ,and most especially1 considering that his ,sepulchre was made sure1 the stone sealed1 and a ,watch set to attend it1 of which they could not be ignorant2 and likewise the certain affirmation and evidence of the two ,maries1 from the mouth of the ,angel1 and their own sight who worshipped him1 and held him by the feet1 and ,peters finding the ,sepulchre empty1 and his appearing to the two ,disciples that went to ,emmaus1 and yet for all this at his next appearance1 not to be satisfied1 but to be terrified and affrighted1 and to suppose they had seen a ,spirit1 is beyond all wonder1 but that doubtless the heavenly ,father had so ordained it in his inscrutable ,wisdom1 that the infallible certainty of his ,resurrection might be more evidently and punctually proved4 ,for at his next appearing1 when they were all together1 ,jesus himself stood in the midst of them1 and said unto them1 ,peace be unto you4 ,but they were terrified and affrighted1 and supposed they had seen a ,spirit1 there the word is 4 ,now the cause of this supposing that they had seen a ,spirit1 doubtless was because as ,st4 ,john tells us1 ,that ,jesus twice had stood in the midst of them1 the doors being shut1 because of the ,jews1 and therefore they could not possibly imagine1 that he could have a body that could make penetration of dimensions1 not considering that he had an omnipotent ,power1 and therefore nothing could be impossible unto him4 ,though it may well be conceived to be done without penetration of dimensions1 because by his ,almighty ,power he might imperceptibly both open and shut the doors1 and so enter1 and suddenly stand in the midst of them1 and no humane sense be able to discern it4 ,but however it was1 the ,disciples did not then believe that it was ,christ with his individual body in which he suffered1 but either 7as some of the ,fathers believed7 that it was his very ,spirit that he yielded up upon the ,cross1 that appeared in his figure or shape1 that was so pure1 fine1 and penetrable1 that it could pass through any ,medium1 though never so dense or solid3 or some other ,spirit that assumed his form and shape1 which is far more probable and sound4 ,but howsoever it was1 they did believe that it was some ,spirit in his likeness1 and not he himself1 in that very numerical body in which he suffered1 as may be apparently gathered from the words of ,thomas called ,didymus1 who strongly affirmed1 saying3 ,except ,i shall see in his hands the print of the nails1 and put my fingers into the print of the nails1 and thrust my hand into his side1 ,i will not believe4 ,sidenote3 ,rolloc4 ubi supr4 ,sidenote3 ,vid4 ,caten4 ,aur4 ,tho4 ,aquin4 in locum4 #d4 ,to the grounds of all these doubts our ,saviour gives a demonstrative and infallible solution1 which we shall explain in these particulars4 #a4 ,he doth not at all deny the existence or beings of ,spirits2 neither that ,spirits do not1 or cannot make visible apparitions3 but doth grant both4 #b4 ,but he restrains these apparitions to those inseparable properties that belong to ,bodies and ,spirits1 that is1 a body 7that is to say an humane body7 hath flesh and bones1 but a ,spirit hath neither1 as ,christs or humane bodies have2 and therefore saith a learned ,person upon the place3 ,docet se non esse ,spiritum hoc modo3 ,spiritus1 inquit1 non habet carnem ossa4 ,ego ver1 ut conspicitis1 habeo carnem ossa3 ,ergo ego non sum ,spiritus4 ,vide igitur ex sensu sensibilibus3 sensu nimirum visus2 sensu tactus3 ex visibilibus tractabilibus se corpus esse non autem ,spiritum edocet4 ,per sensum enim fides gignitur confirmatur4 ,so that whether ,spirits be taken to be corporeal 7and so appear in their own bodies7 or to be incorporeal 7and so to appear in assumed bodies7 yet are they both to sight1 and especially to feeling1 not as humane bodies are that have flesh and bones4 ,so that however they do1 may or can appear 7for it must be considered in that latitude1 else our ,saviours argument would not be irrefragable and convincing7 they to the resistibility of touching cannot be as flesh and bones are1 for they to the sense of touching do resist1 and are solid1 but so the bodies of ,spirits in what appearance soever have not1 nor can have1 otherwise our ,saviours argument falls to the ground1 and proves nothing4 #c4 ,he confirmeth this by the ,disciples own proof of feeling and touching the prints or scars of the nails in his hands1 and the print of the wound in his side1 and thereby manifesteth that it was he himself1 and the very same individual body in which he suffered1 by which ,thomas his great unbelief and doubting was unanswerably satisfied1 by putting his fingers into or upon the very prints of the nails1 and by putting his hand into or upon the wound or scar upon his side4 ,and therefore though the same power that raised him from the dead1 and rouled the sealed stone from the ,sepulchre1 could have perfected his body to be without prints or scars of the wounds2 yet did the divine ,wisdom reserve them1 thereby to cure the infidelity of his ,disciples1 and undeniably to confirm the truth of his ,resurrection2 to which purpose one said well3 ,ibi ad dubitantium corda sananda1 vulnerum sunt servata vestigia4 ,and the further to establish and settle their ,faith1 he took a piece of a broiled fish1 and of an honeycomb1 and eat before them2 all which concluded him to have a true body1 and that he was not a ,spirit3 from whence we draw these conclusions4 #a4 ,that howsoever ,spirits do or may appear1 they have not1 or can have such a body1 that in respect of tangibility1 is as flesh and bones4 ,for flesh and bones are dense1 solid1 and make sensible resistance to the touch2 but the bodies of ,spirits in their apparitions are not1 nor can be so4 ,for as we deny not but there are and may be apparitions in any figure or shape1 yet they can but be as the figures and shapes in the ,clouds1 which are often seen1 and cause much wonder1 though 7we suppose7 many of them may be rather attributed to the assimilation made in mens fancies1 than to their real existence in those forms or shapes4 ,so they may be as shadows1 or the species of bodies that we see near or afar off1 or as the images that we behold of our selves and other things in ,mirrours or ,looking-glasses3 which though without doubt they be not non-entities1 for nullius entis nulla est operatio1 but these affect the senses1 which is an operation or action2 yet do they all easily yield to the touch1 and have no firmness nor solidity1 as flesh and bones have2 and this is all that can be justly deduced from our ,saviours argumentation4 #b4 ,either we must believe that our ,saviours argument is of no force and validity1 which is blasphemous and horrid to affirm or imagine1 he being the way1 the truth1 and the life1 and in whose mouth there was found no guile1 and thereby overthrow the whole foundation of the ,christian ,religion3 or else we must for certain believe that ,spirits whensoever they appear have no such solidity or resistibility as to touch1 as flesh and bones have4 ,and consequently that what strange things soever we may by sight and touch take to be the apparitions of ,spirits1 that to touch have the solidity of flesh and bones1 we must conclude that they are not ,spirits1 but must be some other kind of ,creatures1 of whose nature and properties we are to inquire2 for doubtless 7as we shall manifest hereafter7 there are many strange ,creatures1 that for their rarity or strange qualities1 have been and are mistaken for the apparition of ,spirits4 ,for the ,disciples doubts must still have remained unsatisfied1 if ,spirits could appear to have bodies to touch1 of that solidity that flesh and bones are of1 and then the truth of our ,saviours ,resurrection falls to the ground1 and the ,christian ,faith is vain4 #c4 ,therefore that ,demons do appear in the shape of ,dogs1 ,cats1 and the like1 and do carry the heavy bodies of ,witches in the air1 do suck upon their bodies1 and have carnal copulation with them1 must suppose them to have bodies as solid and tangible as flesh and bones3 and so overthrow the main proof of our ,saviours ,resurrection1 and consequently the very foundation of the ,christian ,religion2 ,for if ,christ be not risen our faith is vain1 we are yet in our sins1 and are of all men most miserable1 as having only hope in this life1 and no further4 ,and this is sufficient to shew the horrid and execrable absurdity of these opinions2 which objection ,mr4 ,glanvil calls spiteful and mischievous1 but durst not undertake the solution1 but with a plain shuffle leaves and over-runs it1 as indeed being too hard a morsel for his tender teeth4 ,sidenote3 ,gen4 #ah4 #a1 #d1 #h4 ,and if any do object 7as we have heard some do7 that three ,angels did appear unto ,abraham in the ,plains of ,mamre1 as he sate in the ,tent-door1 and did eat and drink1 and washed their feet1 and therefore that they had flesh and bones2 to that we return this responsion4 #a4 ,it is a very froward and perverse way of arguing1 to make one place of ,scripture to clash with another1 when they ought all to be expounded according to the ,analogy of faith1 and it is a perfect ,harmony which we ought to labour to find out and rejoyce in4 ,sidenote3 ,heb4 #a4 #a1 #b4 #b4 ,it is no perfect way of arguing from the ,dispensations in the time of the ,patriarchs and ,prophets1 to those that ,god useth now in the time of the ,gospel2 for so they might argue that ,god should answer by ,urim and ,thummim1 because he did so in the time of the ,levitical ,priesthood1 but that is now ceased1 and the ,apostle tells us3 ,god at sundry times1 and in divers manners spake in times past unto the ,fathers by the ,prophets3 ,but in these last days he hath spoken by his ,son unto us4 ,so though ,god did then vouchsafe to make himself manifest unto the ,patriarchs by the visible appearance of ,angels3 yet it is no rational consequence that he doth so now in these days4 ,sidenote3 ,ibid4 v4 #ag4 #c4 ,it is manifest1 that though they were in number three1 yet it is true that it was ,jehovah that appeared unto ,abraham1 and ,jehovah said1 ,shall ,i hide from ,abraham that thing which ,i do4 ,now we do not find that the word ,jehovah is communicable to any ,creature1 but only to ,god himself2 and therefore the best ,expositors do understand 7notwithstanding what ,pererius doth say to the contrary7 that one of them was ,christ the second ,person in the ,trinity1 who after was to take humane nature upon him1 and therefore did so appear4 #d4 ,however these ,angels had with them the assistance of a divine and omnipotent ,power1 which cannot rationally be affirmed of the common and ordinary apparitions of ,demons to ,witches1 and therefore doth conclude nothing against what we have laid down before4 ,,chap4 ,,vi4 ,that divers places in ,scripture have been mis-translated thereby to uphold this horrid ,opinion of the ,devils ,omnipotency1 and the ,power of ,witches1 when there is not one word that signifieth a familiar ,spirit or a ,witch in that sense that is vulgarly intended4 ,sidenote3 ,wier4 l4 #b4 p4 #hi4 ,sidenote3 ,a ,candle in the dark1 p4 #aj4 ,sidenote3 ,the ,question of ,witchcraft debated1 p4 #a4 c4 ,concerning the words in the ,hebrew and ,greek1 that are commonly alledged to prove these things1 they have been wrested and drawn to uphold these ,tenents by those ,translators that had imbibed these ,opinions1 and so instead of following the true and genuine signification of the words1 they haled them to make good a preconceived ,opinion1 and did not simply and plainly render them as they ought to have been4 ,which hath been observed by divers1 especially by ,wierus1 who got the learned ,masius 7a great ,hebrician7 to interpret them1 of which he hath given a full account1 which was followed by ,mr4 ,scot4 ,as also ,mr4 ,ady1 who hath perfectly rendred them according to the ,translation of ,junius and ,tremellius1 and likewise ,mr4 ,wagstaff hath prettily opened the most of them4 ,so that our attempt here might seem to be superfluous and unnecessary1 and may be condemned of arrogance and vain confidence4 ,to which we reply1 ,that it is far from us to compare our selves with those ,learned men that were ,masters of the ,hebrew and ,greek ,tongues1 being in comparison but a ,smatterer in those ,languages1 yet have in our younger years both studied and taught them to others1 and as far as we undertake1 we hope we need not fear the censure of the most rigid ,critick2 intending to note some things that others have omitted1 and to handle them to the full1 which others have but done briefly4 ,and this we shall prosecute in this order4 ,sidenote3 ,deut4 #ah4 #aj4 #a4 ,we shall take the words in the same order as they are recited in ,deuteronomy1 and the first mentioned is in these words3 ,there shall not be found among you that maketh his son or his daughter to pass through the fire4 ,now here we shall not enter upon that great ,dispute1 whether they really burned and sacrificed by burning their children unto ,moloch1 or that they only dedicated them to that ,idol1 by making them pass through the fire2 but examine the reasons1 why those that practised this kind of ,idolatry are ranked amongst the ,diviners or ,witches1 and were to have the same punishment1 seeing it is no where mentioned1 that these used any kind of ,divination at all1 and these we conceive to be the chief4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,vers4 #ad1 #ae4 #a4 ,the ,lord had promised his ,people to raise them up a ,prophet from amongst their ,brethren like unto ,moses1 and that therefore they should hear him1 and not go after other ,gods or ,idols4 ,and therefore he sent them many and divers ,prophets1 of whom they were to inquire3 so likewise they gave the ,priest order to inquire by ,urim and ,thummim1 by which he gave answers1 and therefore they were to hearken to his ,ordinances1 and not to follow after other strange ,gods3 ,for the ,nations that he cast out had hearkened unto ,observers of times and ,diviners1 but they were not to do so4 ,and though these that caused their children to pass through the fire unto ,moloch1 used not ,divinations1 yet it was a wicked and abominable ,ceremony1 and the use and end of it to lead the people to ,idolatry1 and therefore is reckoned amongst the rest4 ,sidenote3 ,reas4 #b4 ,sidenote3 ,prov4 #af4 #aj4 ,sidenote3 ,isa4 #c4 #b4 ,sidenote3 ,exod4 #bb4 #bj4 #b4 ,they are solely condemned1 because the end of all their ,divinations and their other ,feats1 were only to draw and lead the people to ,idolatry1 and to serve other ,gods4 ,for it is manifest1 that all ways and sorts of ,divination were not in themselves evil and unlawful1 for else ,astronomy it self1 that foretels the ,entrance of the ,sun and ,moon into such ,signs1 and when ,eclipses will happen1 and the like1 should be forbidden too1 but they were not3 so that the chief reason why they were condemned1 was sub ratione finis1 non medii1 in regard of the end1 and not of the means used1 because all their ,divinations1 and other ,arts1 ,crafts1 or ,feats1 whether performed by natural or artificial means1 or otherwise1 had still for their chief and principal end the leading of the people unto ,idolatry1 and the serving of other ,gods1 which was above all things abominable and hateful unto ,god1 who is a jealous ,god1 and will not give his glory to graven ,images4 ,and therefore all ,idol-,priests1 or those that lead the people to ,idolatry1 are in the ,scripture-sense ,witches1 ,diviners1 and the like4 ,and that all ,divinations were not forbidden1 is most clear from that of ,solomon1 as ,arias ,montanus translates it3 ,divinatio super labiis regis3 and that of ,isaiah1 where the ,lord threateneth to take away the staff and stay of ,jerusalem1 that is1 the mighty man1 and the man of war1 the ,judge1 the ,prophet1 and the prudent1 ,divinum1 sive ,sagacem4 ,for it is the same word1 and from the same root ,divinavit3 ,for as ,avenarius1 ,schindler1 and others say1 ,est verbum medium1 nam mod in bonam1 mod in malam partem accipitur1 of which ,tremellius saith this3 ,sagacitas1 id est1 consultissima prudentia in rebus dijudicandis1 prcavendis1 veluti addivinandis3 nam vox ,hebra media est sive anceps1 qu non tantm in malam partem accipitur1 sed etiam in bonam4 ,therefore was the ,law so strict1 that if any sacrificed unto any other ,god1 save unto the ,lord only1 he was utterly to be destroyed1 much more those that lead and incited the people to serve and sacrifice unto other strange ,gods1 were to be rooted out4 #b4 ,is the word we have named before1 to wit1 1 ,kosem ,kesamim1 ,divinans divinationes3 which1 as we have shewed before1 was taken in bonam malam partem1 and is by the ,septuagint fitly rendred vaticinans vaticinium1 and is almost with all ,translators rendred in that sense and propriety3 so that we need not complain1 that it is one of them that is mis-translated2 but concerning it1 we may note these things4 ,sidenote3 #a ,sam4 #f4 #a1 #b4 #c1 #g1 #h1 #i4 ,sidenote3 ,hos4 #d4 #ab4 ,ezek4 #ba4 #ba4 #a4 ,that there were and are almost innumerable ways1 whereby men have undertaken to ,divine and foretel things to come1 some of which were by lawful means and ways1 as all prudent1 sagacious1 and experienced men have done1 and may do4 ,some by vain1 trivial1 foolish1 and groundless ways1 as by the flying of birds1 their noise and motion1 and so of beasts1 by casting lots1 dice1 and the like1 which have no causality or efficiency in them at all to declare things to come1 but were meerly vain and superstitious1 with which the ,heathen ,world doth still abound1 and they are not yet totally eradicated from amongst ,christians4 ,the most foolish of which was this1 ,that when the ,philistins had kept the ,ark of the ,lord seven months1 they called the ,priests and the ,diviners1 to know what to do with it1 and they advised them not to send it away empty1 but to send five golden ,emerods and five golden ,mice1 and to take a new ,cart and two ,milch-kine1 upon which there had com'd no yoke1 and to tye them to the ,cart1 and to bring their ,calves home from them1 and to lay the ,ark in the ,cart1 and the ,jewels of ,gold to be put in a ,coffer by1 thinking that if they went up towards ,beth-shemesh that was the ,israelites ,coast1 that if they did so1 then it was he that smote them1 otherwise that it was but a chance that happened unto them4 ,and this in respect of the ,priests and ,diviners was only a casual conjecture at ,random1 though ,god in his ,providence did order it according to his ,divine ,wisdom for the best4 ,like unto this was that mentioned by the ,prophet1 a ,consulter with his staff1 as also that of ,ezekiel3 ,for the ,king of ,babylon stood at the parting of the way1 at the head of the two ways1 to use divination3 he made his arrows bright1 he consulted with images1 7,teraphim7 he looked in the liver4 ,and besides these there were others that pretended ,visions and ,revelations from their ,gods or ,idols2 but how far either ,idols1 or ,devils1 or their ,priests could truly foretel things to come1 is very doubtful and hard to determine1 of which we shall have occasion to speak hereafter4 #b4 ,we are to note1 that though there were never so many ways of ,divination used1 and whether the means used to predict by1 were natural or supernatural1 lawful or unlawful1 frivolous and superstitious1 or taken upon sound and rational grounds1 yet were they all wicked and abominable1 because they were used to withdraw the people from those ,ordinances that ,god had appointed to give answers by1 and to lead the people to inquire of vain and lying ,idols1 and their ,priests1 and thereby to commit ,idolatry2 and so whatsoever the means were1 the end was wicked and damnable4 ,sidenote3 ,psal4 #aae4 #d1 c4 ,sidenote3 ,jer4 #ad4 #ad4 ,sidenote3 #a ,cor4 #h4 #d4 ,sidenote3 ,vid4 ,dr4 ,hammond4 in loc4 ,sidenote3 ,isa4 #da4 #bc4 ,sidenote3 ,jer4 #aj4 #e4 #c4 ,moreover1 what answers soever the ,priests forged and gave 7for it is manifest1 that the ,idols gave none at all2 for they had mouths and spake not1 ears and heard not1 eyes and saw not1 feet and walked not1 neither was there breath in their nostrils7 were nothing but lyes and conjectures of their own devising1 and there an ,idol in the ,hebrew is sometimes styled nihilum1 and therefore saith the ,prophet3 ,the ,prophets prophesie lyes in my ,name1 ,i sent them not1 neither have ,i commanded them4 ,they prophesie unto you a false vision and divination1 and a thing of nought1 and the deceit of their heart4 ,unto which the ,apostle alludeth1 when he saith3 ,we know that an ,idol is nothing in the world1 and that there is none other ,god but one4 ,that is1 that an ,idol taken abstractively1 without regard to the matter of which it was made1 as gold1 silver1 stone1 wood1 or the like1 which were natural substances1 or respect to the figure or shape which was artificial1 and the work of the ,work-man1 it was plainly nothing1 and had no real existence as a ,god or ,idol1 but only in the ,phantasies and minds of the blinded ,worshippers2 for it neither could truly foretel1 nor act any thing of it self1 but all that was done1 was the lyes and inventions of the ,priests that served them1 and got their living by that villanous and lying trade4 ,for ,god by the mouth of his ,prophet doth set down the true difference of the true ,god1 that could infallibly foretel and declare things that were to come1 from the false ,gods and ,idols1 and doth challenge them in this manner3 ,shew the things that are to come hereafter1 that we may know that ye are ,gods3 yea do good or do evil1 that we may be dismayed1 and behold it together4 ,from whence it is plain1 that the only to distinguish betwixt the ,divinations that are given forth by the ,spirit of ,god in his ,prophets or ,apostles is1 that they are plain1 certain1 and infallible1 and the event never faileth to answer the ,prediction1 but those that are given forth by ,satan and his juggling and lying ,ministers1 are always ambiguous1 doubtful1 and perplex1 and evermore deceive such as trust in them1 as was manifest in ,ahab1 when all the false ,prophets bade him go up to ,ramoth ,gilead1 and prosper1 yet there was he slain4 ,and as they never truly foretel things to come1 so neither can the ,idols do good or evil3 all that is1 or ever was done1 was performed only by the cunning1 confederacy1 and juggling of the knavish and deceitful ,priests2 and therefore the ,prophet admonisheth ,gods people not to be afraid of them2 ,for they cannot do evil1 neither also is it in them to do good4 ,sidenote3 ,deut4 #ac4 #a1 #b1 #c4 #d4 ,we are to note1 that if a ,sign or ,wonder foretold do come to pass1 we have no ,warrant to ascribe the bringing of it to pass either to ,devil or ,witch1 for the ,lord telleth us this3 ,if there arise among you a ,prophet or a ,dreamer of dreams1 and giveth thee a sign or a wonder4 ,and the sign or the wonder come to pass1 whereof he spoke unto thee1 saying2 ,let us go after other ,gods 7which thou hast not known7 and let us serve them3 ,thou shalt not hearken to the words of that ,prophet or that ,dreamer of dreams3 ,for the ,lord your ,god proveth you1 to know whether you love the ,lord your ,god with all your heart1 and with all your soul4 ,so that what ,divinations or ,predictions soever be foretold by any1 or what signs or wonders soever be brought to pass1 if the persons that work or foretel them1 perswade us to serve other ,gods1 or go to seduce us to ,idolatry1 we are not to follow them1 but are to know that by them the ,lord doth prove us1 to try if we love him with all our heart1 or not4 ,and if there were no other means to distinguish a true ,miracle from a false1 yet were this infallibly sufficient to instruct and direct us4 #e4 ,we may note1 that of all the several sorts of ,divinations pretended1 and of all the acceptations of this ,hebrew word in all the ,bible1 there is nothing that doth imply any such kind of killing ,witch1 as is commonly imagined1 nor none such as make a visible ,league with the ,devil1 nor upon whose bodies he sucketh1 or hath carnal copulation with them1 nor no such as are really changed into ,cats1 ,hares1 ,wolves1 or ,dogs2 which was the thing we undertook to prove4 #c4 ,the next word we are to consider1 is 1 which ,avenarius1 ,schindlerus1 ,buxtorsius1 and ,mr4 ,goodwin do derive from obnubilavit1 nubem obduxit1 item prstigiis usus est4 ,from whence we may note these things4 ,sidenote3 ,vid4 ,polyglot4 in loc4 #a4 ,that the most of all the ,translators do some render it by one word1 and some by another1 that no certainty can be gathered from them at all1 as though it did signifie divers and many sorts of these kinds of ,augury1 ,divinations1 or juggling ,feats1 when in reason we cannot but suppose that it only comprehended some one sort1 and not so many as the ,translators do ascribe to it4 ,the ,septuagint render it for the most part 1 sometimes 1 and sometimes 1 which are all of different derivations and significations2 some others render it other ways1 as1 neq2 auspicabimini1 neq2 observabitis horas1 ne vaticinemini1 ne ominemini1 nec observet somnia auguria1 nec qui exercet ,astrologiam1 c4 ,now from such a diversity no man is able to draw a positive certainty4 #b4 ,they do not keep to one word appropriate to the ,hebrew1 which if they had not forgotten themselves1 they would have done1 and not left it uncertain4 ,for ,arias ,montanus in the #ai4 of ,leviticus1 vers4 #bf4 renders it1 neq2 prstigiabamini1 and in the #b4 of ,isaiah1 vers4 #f4 translates it1 augures sicut ,philistim4 ,in ,isa4 #eg4 #c4 he calleth them ,filii ,auguratricis4 ,and in the #bg4 of ,jeremiah1 v4 #i4 ,et ad ,augures vestros4 ,also ,micah #e4 #aa4 he renders it ,prstigiatores4 ,now what great difference there is betwixt any sort of ,augury1 and ,juggling1 or ,leger-de-main1 is known to any of indifferent reading4 ,and the rest of the ,translators are far more wild1 and more wide4 ,and ,junius and ,tremellius1 who of all others1 one might have thought would have been more circumspect1 yet fall into the same incertitude2 for in ,deut4 #ah4 #aj4 he renders it ,planetarius1 but in the place before-cited in ,leviticus1 they render it1 neq2 utemini prstigiis1 though in the ,margent they mend it1 with this note1 neq2 ex nubibus conjicite1 vel ne temporis observationi plus quo tribuite4 ,and ,isa4 #b4 #f4 ,et prstigiatores sunt ut ,polischti4 ,sidenote3 ,vid4 ,jo4 ,wier4 de mag4 ,jus4 c4 #a4 p4 #ia4 ,sidenote3 ,of ,divin4 lib4 #d4 cap4 #aj4 p4 #ahc4 #c4 ,but if there be any certainty in adhering to the primitive signification of the ,hebrew root1 that plainly intendeth obnubilavit1 that it is without question most safe and genuine to translate it ,planetarius1 to which the most learned ,andreas ,masius 7as he is quoted by ,wierus7 doth incline in these words3 ,veteres ,hebrorum dicunt id verbum ad eos propri pertinere1 qui temporum momenta superstitios observant1 atq2 alia fausta rebus gerendis1 alia infausta prscribunt4 ,to which agreeth ,mr4 ,thomas ,goodwin1 saying3 8,but of all ,i approve those who derive it from a ,cloud1 as if the ,original signified properly a ,planetary1 or ,stargazer40 #d4 ,but however thus far there is no word found1 that signifieth a ,witch in the sense we have laid down1 nor any such person that hath a real familiar ,spirit1 either in them1 or attending upon them1 ready visibly to appear at their beck1 this is not yet to be found out4 #e4 ,the next is from the root 1 nichesch1 auguratus est1 observavit1 augurium fecit1 which our ,english ,translators have erroneously rendred an ,inchanter1 which it no way signifieth1 nor hath any relation unto1 having in the next verse named a ,charmer1 as though ,enchanter and ,charmer were not all one1 when the word plainly 7as ,mr4 ,goodwin and the learned ,masius do confess7 importeth an ,augur or ,sooth-sayer3 ,that is1 such an one1 who out of his own experience draweth observations of good or evil to come3 of which we may note these things4 #a4 ,the most of all the ,translations given us in the ,polyglot1 do render the ,hebrew word by auguratus est1 and so understand it to be an ,augur or ,sooth-sayer1 a ,conjecturer1 or an ,observer1 from whatsoever it be that he taketh his observations1 as from the flying noise or motion of birds or beasts1 looking into their entrails1 and the like1 and from thence taking upon them to foretel good or evil to come1 or what was hidden and secret4 #b4 ,the ,hebrew word1 is by the ,septuagint rendred 1 ,augurium1 ,auspicium1 that is1 an ,augur1 an ,observer1 or a ,conjecturer1 which ,luther translateth3 eyn de vp ,voegell geschrey achte4 ,and in the ,low ,dutch ,bible it is rendred agreeable thereto2 and the ,french render it aux ,oiseaux1 from the word ,oiseau1 ,avis1 ,volucris2 and the ,italians render it ,auguropista1 which are all to one purpose1 and no difference at all1 and so the gross mistake of our ,english ,translators is most apparent1 that make it to be an ,inchanter or ,charmer1 to which it hath no relation at all4 ,sidenote3 ,gen4 #cj4 #bg4 ,sidenote3 ,gen4 #dd4 #e1 #ae4 #c4 ,this ,hebrew word is taken in bonam partem1 heedfully to consider1 mark1 or observe1 as ,laban said1 when he laboured to stay ,jacob from going from him3 ,i have learned by experience that the ,lord hath blessed me for thy sake4 ,so that though ,laban's heart was not upright toward ,jacob1 nor he a sincere ,worshipper of the ,god of the ,jews2 yet so far had the ,lord convinced him1 by the faithful and industrious service of ,jacob that he had experienced1 and by tryal found that the ,lord had blessed him for ,jacob's sake4 ,and the same word is used1 when ,joseph said3 ,is not this the cup wherein my ,lord drinketh1 and whereby indeed he divineth1 or maketh tryal8 ,and again3 ,know ye not1 that such a man as ,i can certainly divine1 or make tryal8 ,and though ,pererius hath made a large ,dispute about this matter1 and reciteth the ,opinions of many ,authors concerning it2 yet it is manifest1 that ,joseph knew his ,brethren before1 and had caused the ,cup to be put into ,benjamins ,sack1 and that all this was but done in a just and prudent way1 the better to prepare his ,brethren for his revealing of himself unto them1 and so had reference to no unlawful conjecturing at all1 though it was plain1 that he had the special gift from ,god of interpreting of ,dreams1 and foretelling of things that were to come4 #d4 ,it is too hard a task to enumerate all the several ways that the ,heathens used1 by observation to foretel things to come1 and more difficult so declare all the subjects from whence they gathered the signs of their ,predictions4 ,the chiefest that the old ,romans used1 were ,augurium quasi ,avigerium dictum1 vel ,avigarium1 ab avium scilicet garritu quem auspicantes observabant3 ,and so ,auspicium1 quasi ,avispecium1 ab avibus spectandis4 ,and these observations were taken1 either from the feeding1 flying1 or noise of the birds4 ,so they had their ,haruspices1 ,harioli1 and ,haruspicina1 which was derived ab haruga1 hostia1 ab hara in qua concluditur servatur4 ,sidenote3 ,matth4 #af4 #b1 #c4 ,sidenote3 ,luke #ab4 #ed4 #e4 ,but all these sorts of ,observations1 ,guessings1 and ,conjectures may be considered these three ways4 #a4 ,some of them are natural1 rational1 and legal2 as is the ,prognostick part of the ,art of ,medicine1 ,political ,predictions of the change1 fall1 and ruine of ,kingdoms1 ,states1 and ,empires4 ,some ,civil taken from the course and carriage of men1 as when one seeth a rich young ,heir that followeth nothing but vice1 luxury1 and all sorts of debauchery1 it is easie to foretel that his end will be beggery and misery4 ,some from the due observation of beasts and fowls1 which live sub dio1 may easily conjecture the alteration of the weather4 ,and so by observing the change1 or colour of the ,stars and ,planets1 the ,clouds and ,elements1 may easily foretel the change of weather4 ,and we find that these predictions from the ,signs gathered from natural causes1 are not condemned by our ,blessed ,saviour1 who saith3 ,when it is evening1 ye say it will be fair weather1 for the skie is red4 ,and in the morning1 it will be foul weather to day1 for the skie is red1 and lowring4 ,and again3 ,when ye see a cloud rise out of the ,west1 straightway ye say1 there cometh a showre1 and so it is4 ,and when ye see the ,south wind blow1 ye say1 there will be heat1 and it cometh to pass4 #b4 ,there are some conjectures that are false1 groundless1 and superstitious1 as were1 and are all the predictions taken from the feeding1 flying or noise of ,fowls1 or the signs appearing in the intrails of ,beasts2 for in all such like1 there is no connexion betwixt the cause and effect1 and they therefore are false and vain1 and this was one of the reasons why they were forbidden amongst the ,jews4 #c4 ,there were some that in regard of their use and end were wicked and ,idolatrous1 and in this respect all divinations and predictions are wicked and unlawful1 if they be used 7as was and is yet among the ,heathen7 to lead the people unto1 or confirm them in1 the worship of ,idols1 and false ,gods4 ,and from all this it appeareth1 that yet we can find no proper or fit word for such a kind of ,witch whose existence we have denied and are disproving4 #e4 ,the next word in this place of ,deuteronomy is ,umechascheph1 which our ,translators render a ,witch1 but in what sense or propriety1 ,i think few can conjecture1 for it comes from the ,hebrew root1 ,coscheph1 which ,avenarius rendreth1 ,fascinavit1 effascinavit1 but ,schindlerus translates it1 ,prstigias1 maleficia aut magiam exercuit1 mutavit aliquid naturale ad aspectum oculi1 ut aliud appareat qum est4 ,and by ,buxtorsius it is rendred1 ,prstigi1 and the derivations from it through the whole ,old ,testament1 which is the most certain propriety of the word1 as these following considerations will make manifest4 ,sidenote3 ,chap4 #g4 #aa1 #bb4 ,sidenote3 ,chron4 #b4 #cc4 #f4 ,sidenote3 #b ,kings #i4 #bb4 #a4 ,that the most of the ,translators in rendering this word whether in this place1 or in others1 have been very inconstant1 and one place not agreeing with another1 as ,arias ,montanus in this place gives it maleficus1 but in ,exodus he makes it1 ,prstigiatores1 and in the #bb and #af of the same ,book he makes it ,prstigiatricem2 and in another place where the very same word is used in the ,hebrew1 he saith of ,mansseh1 ,prstigiis vacabat4 ,and yet in another place1 he rendereth the very same word veneficia4 ,so uncertain was this learned ,man1 and so inconsiderate in his versions1 wherein he ought to have had a more special care4 ,now ,tremellius in all the places named before1 doth use the words ,prstigiatorem1 and the words from the same derivation in the ,latine1 which sheweth certainty and constancy4 #b4 ,the most of all the translations in the ,polyglott1 do render this word doubtful and various3 ,as maleficus1 magus1 prstigias faciens1 ,incantator1 and the like1 which are all dubious1 and various1 and no certainty can be produced from them4 ,only those we call the ,septuagint do keep close to words of the same signification1 deducted all from 1 which properly doth signifie no more than venenum1 poison1 though the circumstances do manifest that they were but ,jugling and ,imposture4 ,and the ,high-,dutch1 ,low-,dutch1 ,french and ,italian translations do all render it with the same uncertainty1 so that nothing sure can be drawn from them4 ,sidenote3 ,moses and ,aaron l4 #d4 c4 #aj4 p4 #aia4 ,sidenote3 ,com4 upon ,exod4 c4 #g4 p4 #gb4 #c4 ,but to leave these uncertainties1 it is manifest that this word doth signifie as ,buxtorsius and ,schindlerus do render it1 for they are best to be trusted1 because they are not guilty of contradiction as the most of the others are2 ,that is1 a ,jugler1 or one that by himself1 or the help of his ,confederates1 doth by sleight of hand1 and such like conveyances perform strange things to the astonishment of the beholders4 8,and therefore doth ,mr4 ,goodwyn tell us this3 ,a ,witch1 properly a ,jugler4 ,the original 7he saith7 signifieth such a kind of ,sorcerer1 who bewitcheth the senses and minds of men1 by changing the forms of things1 making them appear otherwise than indeed they are4 ,and these ,dr4 ,willet saith 7speaking of ,pharaohs ,magicians7 were ,prstigiatores1 whom we call ,juglers1 which deceived mens senses4 ,and though learned ,masius 7speaking of those that ,nebuchadnezzar called to interpret his dream7 doth make this objection1 that if this word be translated ,prstigiatores1 he doth not see1 quid illi ad explicandum somnium adferre su arte potuissent1 qu tota fallax delusoria est30 ,yet is this of little or no force at all1 for the rest that were called1 were as well ,impostors as these if not more1 and the ,king and those with him knew not certainly 7as the event shewed7 that they could perform any such matter1 but was ignorant of the manner of their delusions and cheats1 and was only led by common rumour and belief1 grounded upon the vain and lying boasts that such sort of people are apt to give out of themselves1 and the wonders they pretend to perform4 ,so that from his and his ,courtiers opinions of either the matter1 or manner1 of what they pretended to do1 will no consequence be drawn1 from what they truly could do1 because belief and action are two different things as might be manifested by the vain credulity of the vulgar1 that those kind of deceivers can do strange things1 but in trial and experiment they are found to be ,cheaters and ,impostors4 ,sidenote3 ,chap4 #g4 #aa4 #d4 ,but that this word doth bear this signification is manifest from the things they performed1 for in ,exodus they are called 1 and they in like manner cast down every man his rod and they became serpents3 not that their rods were really transubstantiated into true serpents as ,aarons was1 for that could not be done but by an ,omnipotent and ,divine power1 which they had not2 ,it was only done as ,juglers1 do seemingly1 by sleight and cunning1 and so had an appearance of true serpents1 but were not so indeed2 or else in making a shew to throw down their rods1 they secretly conveyed them away and threw down serpents in their stead1 as might easily be done by sleight of hand1 as we shall shew more fully hereafter4 ,sidenote3 #b ,kings #i4 #bb4 ,sidenote3 ,chap4 #ba4 #h4 #bb4 #ea4 #i4 #ba4 #ah4 #bc4 ,sidenote3 ,chap4 #e4 #bj4 #e4 ,that this is the genuine meaning of this word is manifest from the circumstances of some other places duly weighed1 and compared together3 for one text saith as our ,english ,translators have rendered it1 ,and it came to pass when ,joram saw ,jehu that he said1 ,is it peace ,jehu8 ,and he answered1 ,what peace1 so long as the whoredoms of thy mother ,jezebel1 and her witchcrafts are so many8 ,now why they should translate it witchcrafts1 cannot well be imagined1 except it were to draw the ,scriptures to speak according to their preconceived opinions1 for the word used there is the same we speak of1 to wit1 1 which though ,arias ,montanus rendereth1 veneficia ejus1 that according to the ,latine signification is but poysonings1 or poyson making1 which doth not intimate ,witchcraft in that sense that is vulgarly understood1 which ,tremellius properly renders1 prstig ejus3 and ,luther renders it by the words ,toeverye1 and so doth the ,low-,dutch3 ,though the proper ,high-,dutch word for prstigiator1 a ,jugler1 be ,baucsler1 which is as ,calepin tells us1 that ,prstig sunt incantationes1 delusiones1 cujusmodi sunt1 qu manuum quadam dexteritate alia apparent quam rever sunt4 ,now what whoredoms or fornications had ,jezebel committed8 ,spiritual whoredoms1 and not ,carnal ones2 for she had her self gone a whoring after ,idols1 and strange gods1 and as much as in her lay drew the people of ,israel into the same whoredoms1 and for this it was that so fearful a judgment fell upon her4 ,and what ,witchcrafts 7if they must be so called7 had she practised or followed8 ,was it any other than in setting up1 maintaining1 and defending the ,priests of ,baal and of the groves1 who practised several sorts of divination1 jugling1 impostures1 and delusions1 whereby they were seduced and blinded to follow and worship the false god and ,idols8 ,and from this it is plain that all her ,witchcrafts were only impostures and delusions whereby the people were led unto idolatry3 and so the true signification of this word is a deceiver and an impostor1 and intendeth no other kind of ,witchcraft at all4 ,and in the same sense must the word given by those we call the ,septuagint which is 1 ,pharmaca vel venena sua1 her poysons1 that is her deceits and delusions that she set up by the lying ,divinations1 ,juglings1 and ,impostures of the ,priests1 by which the people were seduced1 and blinded1 and poysoned with the filthy ,doctrine and practice of ,idol-worship4 ,and in the same sense must the words be taken in the ,revelation where the words 1 1 are used4 ,for the ,text saith3 ,and a mighty ,angel took up a stone like a great milstone1 and cast it into the sea1 saying2 ,thus with violence shall that great ,city ,babylon be thrown down1 and shall be found no more at all4 ,and after3 ,for thy merchants were the great men of the earth3 ,for by thy sorceries were all nations deceived4 ,these words are spoken mystically of spiritual ,babylon1 in which ,antichrist ruleth1 who 7as the ,apostle saith7 sitteth in the temple of ,god1 and exalteth him self against all that is called god2 and this is he whose coming is after the working of ,satan1 with all power1 and signs1 and lying wonders4 ,so that it is plain that his working being by lying wonders1 his ,merchants must needs be lyers and deceivers1 and it is these ,sorceries1 impostures and delusions by which all ,nations are deceived1 and caused to err3 and so is no other ,witchcraft but meer lying1 delusion and imposture4 ,and to this purpose doth ,dr4 ,hammond ,paraphrase it in these words2 speaking of the destruction of ,babylon3 8,and three eminent causes 7he saith7 there are of this2 ,first1 ,luxury which inriched so many ,merchants1 and made them so great4 ,secondly1 seducing other people to their ,idolatries and abominable courses by all arts of insinuation4 ,and thirdly1 the persecuting and slaying of the ,apostles and other ,christians40 ,and in the same sense must this word also be taken in the ,galathians1 which though translated ,witchcraft1 must needs mean imposture1 deceit and delusion by which people are led from the true ,doctrine and ,worship of ,christ1 to vain and lying ,superstition and ,idolatry1 and not bodily poysoning4 ,sidenote3 #a ,sam4 #ae4 #bc4 #f4 ,thus far we can find no such ,hebrew word as signifieth any such kind of a ,witch as ,dr4 ,casaubon1 or ,mr4 ,glanvill intend1 or labour to prove1 and therefore we may proceed to the next4 ,only we cannot but take notice of one other text1 that our ,english ,translators have erroneously rendered1 and that is this3 where ,samuel is rebuking ,saul for sparing ,agag and the best of the spoil1 he saith1 ,for rebellion is as the sin of witchcraft1 and stubbornness is as iniquity and idolatry3 ,which ,tremellius renders thus3 ,quin sicut peccatum divinationis est rebellio3 sicut superstitio ,idola est repugnantia4 ,and ,arias ,montanus gives it thus3 ,quia peccatum divinationis est rebellio1 mendacium vel ,idolum1 ,teraphim transgredi1 which both are agreeable to the ,hebrew word which signifieth properly ,divination4 ,so that this place noteth1 not rebellion against an earthly or temporal ,king1 but against the ,king of ,heaven2 and to disobey his command1 and to follow our own wills and judgments1 and to persevere therein1 is as odious and detestable1 as to set up lying ,divinations thereby to follow ,idols and false gods3 for the following the fancies of our own brains1 is to follow the divinations of our own counsel1 and to make an ,idol1 and a ,teraphim of our own frail1 weak and blind judgments1 and to forsake the pure and perfect ,law of the ,lord1 which ought to be a lantern to our feet1 and a light unto our paths1 and is spiritual rebellion1 even as the divinations of ,idol-priests and ,idol-worship were4 #g4 ,the next ,word in this place of ,deuteronomy is utens incantatione1 vel incantans incantatione1 aut jungens junctiones1 from the root ,sociatus est1 junctus fuit alteri1 copulatus est1 for so ,avenarius renders it4 ,and ,schindlerus saith1 ,incantator vel qui consortium habet cum ,dmonibus1 conjurator1 qui incantationibus multa animalia in unum locum consociat vel congregat1 vel ne ldant associat4 ,from whence we may note thus much3 ,sidenote3 ,chap4 #ad4 #c4 ,sidenote3 ,exod4 #cf4 #aj4 #a4 ,that it primarily signifieth to joyn together1 as in that of ,genesis speaking of the ,kings that went to ,war1 ,all these were joyned together in the vale of ,siddim1 which is the salt sea4 ,and in another place1 ,and he coupled the five curtains together2 and in the same sense in diverse other places3 by all which it appeareth1 that when it is used for incantation or charming1 it is because of some conjunction or coupling together4 #b4 ,it is very remarkable that in all the translations in the ,polyglot1 there is no variance1 neither do ,arias ,montanus1 ,buxtorsius1 or ,tremellius differ at all1 and the ,greek ,translators do agree with them1 who render it1 1 and the ,germane1 ,low-dutch1 ,french1 and ,italian ,translators do accord herewithal1 and it is likewise so rendered in ,isa4 #dg4 #i1 #ab4 and in other places4 ,so that it is plain it signifieth such as took upon them by strange words and charms to prevent venemous beasts to hurt1 bite or sting1 and many other wonderful things2 but what they brought to pass1 or effected1 besides deluding and deceiving of the people and leading of them to ,idolatry1 is hard to determine1 of which we shall speak in another place4 #c4 ,there are divers opinions concerning this incantation or charming1 why it should be accounted conjunction1 or association2 and some1 as ,schindlerus and ,bithner1 do judge it is because they associate or bring together many ,serpents or noysom ,creatures into one place1 and then destroy them4 ,but this is but a conjecture1 for it is by the best learned strongly disputed on both sides1 whether charms and inchantments can really and truly perform any such effects1 and divers instances and examples brought both ways1 some for the affirmative1 some for the negative1 so that the matter of fact is not certainly known or granted4 ,others by association do understand1 the league or compact made betwixt the ,charmer and the ,devil1 by virtue of which such strange things are brought to pass by them1 and of this opinion was ,mr4 ,perkins 7if that ,book of ,witchcraft1 that goeth under his name1 be truly his7 who strengthening his conceit with that verse in the #eh ,psalm thought that he had found out an invincible argument to prove the ,compact betwixt ,witches and ,devils1 and therefore it is necessary and expedient to examine that text to the bottom to sift out the true translation1 and sense of that place1 which we shall do at large as followeth in these particulars4 #a4 ,our ,english ,translators render it thus1 speaking of the deaf ,adder or ,asp2 ,which will not hearken to the voice of the charmers1 charming never so wisely2 and in the margent1 or be the ,charmer never so cunning1 where they take no notice of the conjoyning of conjunctions1 and consequently none of such a league or compact4 #b4 ,tremellius gives it thus3 ,qu non auscultat voci mussitantium1 utentis incantationibus peritissimi1 which piece of ,latine were very difficult to put into perfect ,grammatical construction1 because mussitantium is the plural number1 but utentis and peritissimi are of the singular1 which we shall leave to the censure of ,criticks1 and give the marginal note that is there added4 ,surd id est1 calid agentis adversus incantamenta1 ut sequentia exponunt1 nam aurem utramq2 ab ea obturari1 c4 ,of the deaf ,adder 8,that is to say1 that acteth craftily against the incantations1 as the following words do expound3 ,for she stoppeth both her ears1 by fixing one to the earth1 and covering1 and stopping the other with her tail20 and that ,hierome1 ,augustine1 ,cassiodorus1 and others do so expound the place4 ,whether this be true of the ,asp or not is much to be doubted1 for ,i find no ,author of credit that doth averr it of his own knowledge1 and the thing is very difficult to bring to experiment1 and the ,psalmist might speak according to vulgar opinion1 of which there was no necessity that it should be literally and certainly true4 ,further he goes on and saith1 mussitantium 8,that is to say1 pronouncing their incantations to charm her1 whispering and very low2 which study of charming1 lest any should think that ,david doth approve of them in this place1 he learnedly useth the very words of the prohibition1 which ,god laid down ,deut4 #ah4 #aa4 ,for 7he saith7 these fascinators in the ,hebrew appellation are said to consociate society1 because they apply the society of the ,devil to their arts40 #c4 ,those we call the ,septuagint do render it thus3 1 4 ,and that which is ascribed to ,hierome in the eight ,tome of his works printed at ,basil #aebe1 gives two ,latine versions to this1 the one answering to the ,septuagint which is this3 ,qu non exaudiet vocem incantantium venefici incantantis sapienter4 ,the other according to the ,hebrew thus1 ,ut non audiat vocem murmurantium1 nec incantatoris incantationes callidas4 ,so that this maketh the meaning to be1 that the deaf ,asp is so cunning in stopping of her ear1 that she doth not hear the voice of those that murmur1 and mutter charms1 though it be a ,charmer that uttereth the most cunning and powerful charms3 ,so that here is no regard had to conjoyning or associating either of ,serpents together1 or of the society of the ,charmer and the ,devil4 #d4 ,luthers ,translation of this place is remarkable1 which is this1 ,dass sie nicht hoere die stimme dess ,zauberers1 dess ,beschwerers der wol besch weren kan4 ,which in ,english runs thus1 ,that doth not hear the voice of the ,magicians or ,charmers1 the ,conjurors or ,exorcists1 that well conjure can4 ,and agreeable to this is the translation of the ,low-,dutch4 ,so that the sense is1 that the deaf ,asp stoppeth her ear against the voice of the ,charmers1 those that have sworn together 7it may be that common error and opinion had prevailed so far with learned ,luther1 as doth appear by his exposition upon the third ,chapter to the ,galathians1 that he believed that the ,witch1 and the ,devil were in compact1 and sworn together7 and that were most cunning in that art4 ,but this doth but in a manner beg the question1 not prove it1 for all will but amount to this1 that the ,asp cannot be charmed1 no not by those that have the greatest skill in the matter of incantation4 #e4 ,the ,french ,translators render it thus3 ,lequel n'coute point la voix des enchanteurs1 ni du charmeur fort expert en charmes1 ,which will in no point hear the voice of the inchanter1 nor of the ,charmer that is expert in charms4 ,and this proveth nothing at all of joyning societies1 nor of compacts4 ,the ,italian version giveth it thus1 ,accioche non oda la voce de glivoce incantatori1 del venefico incantante incantationi di dotto4 ,in ,english thus1 ,which doth not hear the voice of the inchanter1 of the ,witch 7if that be the signification of the word venefico1 a poysoner7 inchanting with the incantation of the learned3 ,and this is most near the ,hebrew of all the rest1 and beareth thus much1 ,that the ,asp doth not hearken to the voice of the inchanter1 of the ,charmer which useth the charms that were framed and conjoyned by a learned ,clerk3 so that if associating be comprised1 it must be understood of the framing and joyning of the charms1 which doubtless was the composure of those that were very learned1 especially if they work by a natural operation1 of which we shall discourse hereafter4 #f4 ,but now we come to the ,hebrew itself1 which ,arias ,montanus renders thus1 ,qu non audiet ad vocem mussitantium3 jungentis conjunctiones docti4 ,and in the margent thus1 ,qu non obtemperabit voce incantantium1 incantantis incantationes sapienter4 ,which we may thus ,english1 ,which hearkeneth not to the voice of the mutterers1 of the learned joyner of conjunctions4 ,and the other thus2 ,which obeyeth not the voice of the ,charmers1 of the person charming charms wisely4 ,so that it may mean1 that the ,asp hearkeneth not to the voice of those that mutter or mussitate the charms of the ,charmer that doth wisely use them1 or of him that is a wise ,charmer4 ,but it is needless and improper to make an half period at mussitantium1 for then there will be no coherence in ,grammatical construction betwixt the former and latter part of the verse3 and therefore according to the order of ,grammar1 it should be rendered thus3 ,qu non audiet ad vocem mussitantium incantationes1 docti incantantis4 ,and so the meaning is plainly this1 that the ,asp doth not hearken to the voice of those that mutter the charms of a learned ,charmer4 ,and so there is no intimation of association or compact either one way or another1 but it doth meerly imply that the ,asp doth resist and frustrate the charms of the mutterers that use them1 though they be wise in the using of them1 which doubtless is the most genuine rendring1 and the true meaning of the place3 or else it may be thus aptly translated3 ,qu non audiet ad vocem mussitantium conjunctiones jungentis docti2 ,that is thus1 ,which hearkeneth not to the voice of those that mutter the ,conjunctions of a learned ,joyner4 ,so this way the sense will be1 that she resisteth the ,charms1 or ,conjunctions of the learned ,joyner or ,framer of them1 and consequently that it hath not respect1 either to the associating or gathering of the ,asps into one place1 or an association or compact betwixt the ,charmer and the ,devil1 which are both beg'd1 and too far fetcht1 and cannot be intended properly in this ,metaphor4 ,but it 7if thus ,translated according to ,arias ,montanus7 referreth punctually and properly to the cunning and wise composure of the letters and words used in the ,charm1 that if they had been never so cunningly contrived1 or joyned together by those that had the greatest skill of all others in framing and composing of charms2 yet were they utterly inefficacious against this kind of ,serpent4 ,and so we conclude this1 having as yet found no such ,hebrew word as signifieth a ,witch in the vulgar sense and common acceptation4 #g4 ,another word that followeth in this place of ,deuteronomy is requirens ,pythonem1 which what it meaneth is more obscured1 and erroneously translated1 than any of the rest4 ,and this our ,english ,translators have ignorantly or wilfully1 but however erroneously rendered in all the places where it is used1 to be one that hath a familiar spirit4 ,from whence note these things4 ,sidenote3 ,job #cb4ai4 #a4 ,this word1 as ,buxtorsius1 ,schindlerus1 and ,avenarius observe1 hath two significations1 the one is1 uter vel lagena1 the other ,python1 and so saith learned ,masius1 significat vero vox ,ob utrem vel lagenam2 8,from whence the ,jewish ,nation did call those ,devils which did give answers forth of the parts of ,men and ,womens ,bodies1 ,ob1 and in the plural number ,oboth2 ,as it is only once for bottles used in that of ,job1 ,behold1 my belly is as wine that hath no vent1 it is ready to burst like new bottles40 ,and to the same purpose speaketh ,schindlerus in these words3 8,from thence it seemeth to be called ,pytho1 because those that had it1 or were possessed with it1 being puft up with wind1 did swell like blown bladders1 and the unclean spirit being interrogated did forth of their bellies give answers of things past1 present1 and to come1 from whence also they were called 1 ventriloqui1 speakers in the belly1 or out of the belly40 ,so that in the sense of these men1 it was a ,devil or ,spirit that spoke in them1 as though they had been essentially and substantially possest with a ,demon2 so prone were they to ascribe all things 7almost7 unto the ,devils power1 not considering that they had no other ,devil1 but that of ,imposture and ,delusion1 as we shall shew anon with unanswerable arguments4 ,sidenote3 ,ovid4 ,metam4 lib4 #a4 ,sidenote3 ,mytholog4 l4 #d4 c4 #aj4 p4 #cf4 #cfb4 #b4 ,the most or all the translations in the ,polyglott do render it ,pythonem1 vel spiritum ,pythonis in this place of ,deuteronomy1 and other places3 ,but what is to be understood by ,python1 or the ,spirit of ,python is as difficult to find out1 as the meaning of the ,hebrew word ,ob1 because it must be digged forth of the rubbish of ,grecian lies3 ,for some will have it to be derived from the word 1 consulendi interrogandi usu4 ,but that they were called so rather from the ,epithete given to ,apollo1 who 7as the ,poets fabled7 did soon after ,deucalions flood slay the ,dragon ,python1 1 so called a quod est putrescere1 because he was said to be bred of the putrefaction of the ,earth2 and so he was called ,apollo ,pythius1 and those that kept the ,oracle at ,delphos1 and gave answers1 were called ,pythii vates1 and the ,oracles ,oracula ,pythia3 as may be seen in ,plutarch1 ,thucydides1 and ,lucian3 and ,suidas and ,hesychius say1 dicebatur etiam ,dmonium cujus afflatu futura prdicebant1 1 ventre hariolantes3 ,from whence ,pythius ,apollo came because of slaying the ,dragon1 nam putrescere significat1 ut est in his carminibus4 ---- ' 1 4 ----,sic inde precatus ,apollo est3 ,putrescas tellure jacens campoq2 feraci4 ,and from hence were the ,pythian ,games instituted3 ,neve operis famam posset delere vetustas1 ,instituit sacros celebri certamine ludos ,pythia perdomit serpentis nomine dictos4 ,though1 if we will believe ,natalis ,comes and some others1 it was not a ,serpent or ,dragon that ,apollo slew1 but a man whose name was ,python1 and his sirname ,draco1 and from that ,victory ,apollo was called ,pythius1 and those that kept his ,oracle at ,delphos were called ,pythios vates1 ,pythian ,priests1 or ,diviners of ,python4 ,so that all that can be gathered from hence is1 that to have the ,spirit of ,python1 was to undertake such ,divinations1 as the ,priests used at the ,pythian ,oracle at ,delphos1 and that was no more in truth and effect1 but ,cheaters and ,impostors4 ,sidenote3 ,de defect4 ,oracul4 mihi4 p4 #fia4 ,sidenote3 ,in ,prfat4 de defect4 ,oracul4 #c4 ,those that we call the ,septuagint expressing the manner of the performance of this kind of ,imposture do 7as ,masius confesseth1 and is true7 constantly call them by the name of 1 because they did speak forth of their ,breasts or ,bellies1 that was by turning their voices backwards down their ,throats1 which some of the ,latines imitating the ,greek word have not unfitly called them ventriloquos1 that is1 speaking in their ,bellies4 ,and that there were such in ancient times is witnessed by ,plutarch1 who saith1 speaking of the ceasing of ,oracles1 thus3 8,that it is alike foolish and childish to judge that ,god himself1 as the ,engastrimuthoi1 7that is to say1 the ,genii hariolating forth of the ,belly7 which in times past they did call ,eurycleas1 now ,pythonas1 hiding himself in the ,bodies of the ,prophets1 and using their mouth and voice as instruments1 should speak40 ,from whence we may note these things4 #a4 ,that in ,plutarch time who lived in the ,reign of ,trajan1 there were of these persons that could speak 7as it were7 forth of their ,bellies4 #b4 ,that though ,plutarch was a very learned1 sagacious person1 yet he either knew not1 or else concealed the manner how these ventriloquists performed this speaking1 in their ,breasts or ,bellies1 it being nothing but a cheat and artificial imposture1 as we shall shew anon1 of whom his learned ,translator ,adrianus ,turnebus1 and of these vanities speaketh thus4 8,therefore 7he saith7 we condemn all sorts of ,divinations which are not received from the sacred writings1 and do judge them to have been found out1 either by the craftiness of men or the wickedness of ,devils2 but we rejoice to our selves that being ,divinely taught1 we here see far more than the most learned ,plutarch did1 who beheld but little light in this his disputation of the defect of ,oracles40 #c4 ,we may note that these words 7that is to say1 the ,genii hariolating forth of the ,belly7 which we have inclosed in a ,parenthesis1 are not found in the ,greek written by ,plutarch1 but are only added as the conjecture of ,turnebus4 #d4 ,plutarch doth hold it childish to believe that ,god doth hide himself and speak in the belly of these couzening ,diviners1 and therein though an ,heathen was wiser than many that profess ,christianity now1 who believe it to be some ,spirit1 when it is nothing but the cunning ,imposture of those persons1 that by use have learned that artifice of turning their voices back into their ,throats and ,breasts4 #e4 ,as to matter of fact it is manifest that in the time of ,plutarch there were those that practised this cunning trick thereby to get credit or money by the pretence of ,predictions and ,divinations1 and such an one doubtless was the ,woman at ,endor1 and the ,maid mentioned in the ,acts of the ,apostles1 of which we shall speak presently4 ,sidenote3 ,antiq4 lect4 #h4 #aj4 ,also ,tertullian a grave ,author1 affirmeth that he had seen such ,women that were ,ventriloquists1 from whole secret parts a small voice was heard as they sate1 and did give answers to things asked4 ,and so ,clius ,rhodiginus doth write that he often saw a ,woman ,ventriloquist at ,rhodes1 and in a ,city of ,italy his own ,country1 from whose secrets he had often heard a very slender voice of an unclean ,spirit1 but very intelligible1 tell strangely of things past or present1 but of things to come for the most part uncertain1 and also often vain and lying2 which doth plainly demonstrate that it was but an humane artifice1 and a designed ,imposture4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,de ,mag4 ,infam4 c4 #ad4 p4 #ada4 8,but most notable is that story related by ,wierus from the mouth of his ,sons who had it from the mouth of ,adrianus ,turnebus1 who did openly profess that before-time he had seen at ,paris a crafty fellow very like ,euricles mentioned by ,aristophanes1 who was called ,petrus ,brabantius1 who as oft as he would1 could speak from the lower part of his ,body1 his ,mouth being open1 but his ,lips not moved1 and that he did deceive many all over by this cunning1 which whether it be to be called an art1 or exercitation1 or the imposture of the ,devil is to be doubted4 ,and further relateth that at ,paris he deceived a ,widow ,woman and got her to give him her ,daughter in ,marriage1 who had a great ,portion2 by counterfeiting that his so speaking in his ,breast1 or ,belly1 was the voice of her deceased ,husband1 who was in ,purgatory1 and could not be loosed thence1 except she gave her ,daughter in ,marriage unto him3 ,by which deceitful knavery he got her1 and about six ,months after1 when he had spent all her ,portion1 the ,wife and ,mother-in-law being left1 he fled to ,lions3 ,and there hearing that a very rich ,merchant was dead1 who was accounted living a very wicked man1 who had gotten his riches by right and wrong2 this ,brabantius goeth to his ,son called ,cornutus1 who was walking in a ,grove or ,orchard behind the ,church-yard1 and intimateth that he was sent to teach him what was fit for him to do4 ,but while that he telleth him that he ought rather to think of the ,soul of his ,father1 than of his ,fame1 or ,death2 upon the suddain while they speak together a voice is heard--imitating his ,father's3 ,which voice although ,brabantius did give out of his ,belly1 yet he did in a wonderful manner counterfeit to tremble3 ,but ,cornutus was admonished by this voice1 into what state his ,father was faln by his injustice1 and with what great torments he was tortured in ,purgatory1 both for his own1 and his ,sons cause1 for that he had left him the ,heir of so much ill gotten goods1 and that he could be freed by no means1 unless by a just expiation made by the ,son1 and some considerable part of his goods distributed to charitable uses unto those that stood most need1 such as were ,christians made ,captives with the ,turks4 ,whereupon he gave credit to ,brabantius1 with whom he discoursed1 as a ,man that was to be sent by ,godly persons to ,constantinople to redeem the prisoners1 and that he was sent unto him by ,divine ,power for the same purpose4 ,but ,cornutus1 though a ,man no way evil2 and although having heard these things1 he understood not the deceit3 yet notwithstanding because of the word1 that he should part with so much money1 made answer that he would consider of it1 and willeth ,brabantius to repair the day following to the same place4 ,in the mean time being staggered in his thoughts he did much doubt1 in respect of the place1 where he had heard the voice1 because it was shadowy1 and dark1 and subject to the crafty treacheries of ,men1 and to the ,eccho4 ,therefore the next day he leadeth ,brabantius into another open plain place1 neither troubled with shadows nor bushes4 ,where notwithstanding the same tale was repeated1 during their discourse1 that he had heard before3 ,this also being added1 that forthwith six thousand ,franks should be given to ,brabantius1 that three ,masses might be said every day1 to redeem his ,father forth of ,purgatory2 otherwayes that there could be no redemption for him4 ,and thereupon the ,son obliged both by conscience and religion1 although unwillingly1 delivers so many to the trust of ,brabantius2 all lawful evidence of the agreement and performance being utterly neglected4 ,the ,father freed from the fire and torments afterwards hath rested quiet1 and by speaking did not trouble the ,son any more4 ,but the wretched ,cornutus1 after ,brabantius was gone1 being one time more pleasant than wonted1 which made his ,table-companions much to wonder2 and forthwith opening the cause to them inquiring it1 he was forthwith so derided of all1 because that in his judgment he had been so beguiled1 and cheated of his money besides1 that within few days after he died for plain grief1 and so followed his ,father to know the truth of that thing of him40 ,sidenote3 ,hist4 #b4 ,but to make this more plain and certain1 we shall add a ,story of a notable ,impostor1 or ,ventriloquist1 from the testimony of ,mr4 ,ady2 which we have had confirmed from the mouth of some ,courtiers that both saw and knew him1 and is this3 8,it hath been 7saith he7 credibly reported1 that there was a ,man in the ,court1 in ,king ,james his days1 that could act this imposture so lively1 that he could call the ,king by name1 and cause the ,king to look round about him wondering who it was that called him1 whereas he that called him stood before him in his presence1 with his face towards him3 but after this ,imposture was known1 the ,king in his merriment would sometimes take occasion by this ,impostor to make sport upon some of his ,courtiers1 as for instance2 ,there was a ,knight belonging to the ,court1 whom the ,king caused to come before him in his private room 7where no ,man was but the ,king1 and this ,knight1 and the ,impostor7 and feigned some occasion of serious discourse with the ,knight2 but when the ,king began to speak1 and the ,knight bending his attention to the ,king1 suddenly there came a voice as out of another room1 calling the ,knight by name1 ,sir ,john1 ,sir ,john1 come away ,sir ,john2 at which the ,king began to frown that any ,man should be so unmannerly as to molest the ,king and him3 ,and still listning to the ,kings discourse1 the voice came again1 ,sir ,john1 ,sir ,john1 come away1 and drink off your ,sack2 at that ,sir ,john began to swell with anger1 and looked into the next rooms to see who it was that dared to call him so importunately1 and could not find out who it was1 and having chid with whomsoever he found he returned again to the ,king4 ,the ,king had no sooner begun to speak as formerly1 but the voice came again1 ,sir ,john1 come away1 your ,sack stayeth for you4 ,at that ,sir ,john began to stamp with madness1 and looked out1 and returned several times to the ,king1 but could not be quiet in his discourse with the ,king1 because of the voice that so often troubled him1 till the ,king had sported enough40 ,sidenote3 ,hist4 #c4 ,i my self also have seen a young man about #af or #ag years of age1 who having learned at ,school1 and having no great mind to his ,book1 fell into an ,ague2 in the declination of which he seemed to be taken with convulsion-fits1 and afterwards to fall into ,trances1 and at the last to speak 7as with another small voice7 in his ,breast or ,throat1 and pretended to declare unto those that were by1 what sinful and knavish tricks they had formerly acted1 or what others were doing in remote places and rooms4 ,so that presently his ,father and the ,family with the neighbourhood were perswaded that he was possest1 and that it was a spirit that spoke in him1 which was soon heightned by ,popish reports all over the ,countrey4 ,but there being a ,gentleman of great note and understanding his ,kinsman caused him to be sent over unto me1 to have mine opinion whether it were a natural distemper or not4 ,the ,father and the ,boy with an old cunning ,woman 7the made creature to cry up the certainty of his possession1 and the verity of a spirit speaking in him7 came unto me1 who all appeared to my judgment and best reason fit persons to act any designed ,imposture4 ,the ,father having been one that had lived profusely1 and spent the most of his means1 being sufficiently prophane and irreligious3 ,the ,boy by his face appearing to be of a melancholy complexion1 and of a subtile and crafty disposition2 the ,woman cunning1 who would have forced me to believe whatsoever he related1 thinking to impose upon me as she had done upon others4 ,i presently judged it to be neither natural disease1 nor supernatural distemper1 but only knavery and ,imposture1 and so made the ,woman silent1 and told her she was a cheater1 and deserved due punishment1 and that what she told1 were the most of them lies of her own inventing2 and told the ,father and the ,son that ,i could soon cast forth all the ,devils that he was possessed with2 but then ,i must have him in mine own custody1 and none of them to come near him nor to speak with him4 ,a long time ,i expected to have seen him in one of his fits1 but his ,devil was too timerous of my stern countenance and rough carriage4 ,well after they three had consulted together1 the ,lad by no means could be gotten to stay with me1 no not for that night1 nor be prevailed with again to be brought into my presence2 but away they went the ,lad riding behind his ,father1 and when about a quarter of a mile from the ,town the ,father turned the ,horse to come back again unto me1 the ,lad leapt from off the ,horse1 and run away crying from the ,townwards as fast as he could4 ,they went that night to a ,popish ,house where were concourse of people sufficient1 and many tales told of the ,divinations of the spirit in the ,boy1 but not one word either of me or against me4 ,soon after the ,gentleman that was of kin to the ,boy came over1 and ,i gave him satisfaction that it was a contrived cheat1 and after he returned1 he would have prevailed with them to have sent the ,boy to me1 but by no means could effect it2 and so he never after gave any regard unto them1 and soon after it vanished to nothing4 ,sidenote3 ,hist4 #d4 ,i my self also knew a person1 in the ,west-riding of ,yorkshire1 who about some forty years or above1 to have made sport1 would have put a ,coverlet upon him1 and then would have made any believe 7that knew not the truth7 that he had a child with him1 he would so lively have discoursed with two voices1 and have imitated crying and the like4 ,and also the said person under a ,coverlet1 and coming upon all four would so exceeding aptly1 even to the life1 have acted a skirmish betwixt two ,mastiffs1 both by grinning1 snarling and all other motions and noise1 that divers understanding persons have been deceived and verily believed that there were two ,mastiffs under the ,coverlet1 until their eyes have convinced them of their error3 ,so delusive may art or cunning be1 being seconded by use and agility4 ,sidenote3 ,hist4 #e4 ,i also have sometimes seen a person that lived in ,southwark near ,london1 who holding his lips together1 and making no sound or noise at all1 would notwithstanding have1 by the motion of the muscles of his face1 and the agitation of his head and hands and other gesticulations of his ,body1 made any of the beholders understand1 what tune he had modulated in his fancy1 which was very strange and pleasant to behold1 and that which ,i could not have believed if ,i had not seen it4 ,sidenote3 ,stow p4 #hfd4 ,sidenote3 ,hist4 #f4 ,we might hereunto add the ,story of the pretended sleeping preacher1 who had drawn many into admiration and belief that he did it either by ,divine inspiration or vision1 and yet was but a voluntary cheat and a delusive ,imposture1 as may be seen at large in ,stowes ,chronicle4 ,we have been thus tedious in giving these examples1 that it may appear how improperly ,men fly to supernatural causes to solve effects by1 that are and may be performed by natural means2 and that ,men need neither fetch a ,devil from ,hell nor a ,soul from ,heaven to solve these effects that mens cunning1 art and craft are able to perform4 ,sidenote3 ,acts #af4 #af4 ,sidenote3 ,not4 in ,act4 ,apost4 in loc4 ,sidenote3 ,vid4 ,beza not4 in loc4 ,sidenote3 ,sidenote3 ,a ,candle in the dark1 p4 #fg1 #fh4 ,sidenote3 ,luke #g4 #dg4 #h4 #b4 #d4 ,next the more fully to explain this we may consider the place in the ,acts which is rendred thus1 of which the learned and judicious ,isaac ,casaubon saith thus3 8,an ancient interpreter readeth 1 and the ,syrian version rendereth spiritum divinationis4 ,it may be quere'd1 seeing ,apollo is understood1 why ,s4 ,luke doth use the ,epithete of him rather than the proper name3 ,and the reason is because the ancients did call the ,ventriloquists ,pythonists40 ,and it is plain that it was ,divination1 that was telling of secret things1 whether past1 present or to come1 that the ,maid pretended and undertook3 for the text saith1 ,which brought her masters much gain by soothsaying2 1 that is1 by ,vaticination4 ,beza in his ,latine translation saith in his ,marginal ,notes1 8,that that ,spirit of ,oracling1 was only an expression alluding to the ,idol ,apollo1 which was called ,python1 and gave answers unto them that asked1 namely1 by the ,priests that belonged unto it1 of which ,idol the ,poets feigned many things2 so that they that had the ,imposture of ,divination were said by the ,heathen to be inspired by the spirit of ,apollo4 ,and in this place of the ,acts1 ,s4 ,luke speaketh after the common ,phrase of the ,heathen1 because he delivereth the error of the common people1 but not by what instinct the ,maid gave ,divinations2 for it is certain that under the ,mask of that ,idol1 the ,devil plaid his deluding pranks1 and this spirit of ,apollo was nothing1 but as much as to say1 an ,imposture1 or deluding trick of the ,devil practised by the ,priests of ,apollo40 ,so much saith ,beza1 who plainly expoundeth1 8,that that ,spirit of ,divination or ,oracling1 was only a ,devilish deluding ,imposture1 and not a familiar ,devil as many do fondly imagine3 ,and whereas it is said in the verse following1 that ,s4 ,paul did cast that ,spirit out of the ,maid1 it was1 that he by the power of the ,gospel of ,jesus rebuked her wickedness3 so that her ,conscience being terrified1 she was either converted1 or else at the least dared not to follow that deluding craft of ,divination any longer3 as when ,christ did cast out seven ,devils out of ,mary ,magdalen1 it is to be understood that he did convert her from many devilish sinful courses in which she had walked40 ,thus far learned ,beza and ,mr4 ,ady1 who both seem to understand no other ,demon in the case than only a crafty and devilish ,imposture and ,cheat1 and most certainly it could be nothing else4 ,sidenote3 #b ,kings #aj4 #ah1 to #bf4 #e4 ,but to come to the stress of the business1 these things are to be considered4 #a4 ,some thought that they were really1 and essentially possessed with an evil spirit that did speak in them and gave forth answers1 and this is the most common1 though most false opinion3 which if it were true1 it maketh nothing for those familiars that are ascribed to our ,witches1 for by that they mean a visible ,devil without them in the shape of a ,dog1 a ,cat or the like1 and both these are equally absurd and false1 as we shall shew anon4 #b4 ,some thought that an evil spirit ab extra did but work upon their minds1 and so inspired them with these ,divinations1 and this seems to have been the opinion of ,plutarch and some others of the ,heathen4 #c4 ,but others 7which is that which we affirm7 did hold that they were but counterfeiting deluding ,impostors1 and what they did was only by ,ventriloquy1 ,jugling and confederacy1 and that all their pretended ,divinations and predictions1 were nothing but lying conjectures and ambiguous equivocations4 ,but to open it fully we must conceive that they did pretend and take upon them to foretel and declare things to come1 which notwithstanding were but false forgeries and lies3 for if they had really had any certain foreknowledge of things to come1 then when ,jehu was made ,king1 and in subtilty pretended to sacrifice to ,baal1 and so got together all the ,priests to sacrifice1 if these base1 lying1 cheating ,impostors had really had any skill in ,divination1 then they might have known1 that their calling together was not truly to advance their ,idolatry1 but to take away their lives2 and it may safely be concluded that those that could not foresee the danger threatning their own lives1 could not truly foretel contingent effects to others2 and though the ,scripture give us many such examples as these1 yet to eschew prolixity this may suffice to evince that all their pretended predictions were nothing but conjectures1 or lying forgeries4 ,and as they did take upon them to foretel things to come1 so this ,woman of ,endor1 and in likelihood the rest1 did pretend to do it by raising up1 or causing to ascend those that were dead to give answers of the things demanded4 ,now therefore the state of the question will be1 whether this ,woman had really a familiar or supernatural spirit that gave her answers1 or that she raised such an one1 or that only she was a deceiver and ,impostor that could cast her self into a ,trance1 and so speak in her ,breast1 or that she had a place contrived for the purpose 7as they had at the ,oracle at ,delphos7 by which means she could speak1 as in a ,bottle or hollow cavity1 and had other ,confederates sutably fitted to accomplish her design4 ,here we shall only speak as to the significancy of the words relating to this matter1 and shall handle the ,history of the matter of fact elsewhere3 ,and in the first place we allow and grant that she had the cooperating power of the ,devil1 in her mind and will1 leading her to take upon her to foretel things to come1 of which she was utterly ignorant3 so that we grant her under a spiritual league with the ,devil1 as all wicked persons are1 but we deny that she had any other familiar spirit1 but only the spirit of delusion and ,imposture1 as we shall make good by these arguments4 ,sidenote3 #a ,sam4 #bh4 #i4 ,sidenote3 ,isai4 #bi4 #d4 #a4 ,because the word sometimes signifieth the persons pretending to be skilful in this sort of ,divinations2 for so the ,woman saith unto ,saul3 ,behold thou knowest what ,saul hath done1 how he hath cut off ,pythones1 that is1 the persons that pretended1 and practised that kind of ,divination4 ,and so again in that of ,isaiah3 ,and thy voice shall be sicut ,pythonis as the voice of one that useth this kind of ,divination4 ,so that it is clear that the act is ascribed unto1 and was performed by the persons practising this couzening craft1 and not unto a familiar or ,devil4 #b4 ,sometimes it is taken for the means that they pretended they performed it by1 as in ,sauls deluded and despairing sense2 for he saith1 ,divina quso mihi in ,pythone1 vel per ,pythonem1 and cause to ascend whom ,i shall name unto thee4 ,so that he vainly thought that she could call up1 and make to ascend whomsoever he should name1 so blind and deluded was he when the spirit of the ,lord was departed from him1 and was justly delivered up to believe lies1 because he had not received the love of the truth4 ,sidenote3 ,nahum #c4 #d4 #c4 ,it doth not appear that she had any familiar spirit1 or called up any2 for the name that is there given her is ,dominam ,pythonis vel utris2 the ,mistriss of the ,bottle1 or of the ,oracle1 for ,saul saith1 seek me a ,woman that is ,mistriss of the ,bottle1 or of the ,oracle1 for so it must signifie1 if it be genuinely and fitly translated2 and his servants tell him1 that at ,endor there is a ,woman that was ,mistriss of ,ob1 the ,bottle or ,oracle4 ,for though some translate it mulier habens ,pythonem1 or as ,tremellius1 mulier prdita ,pythone1 it will but reach thus much1 that she was possessed of or had in her power1 this ,ob1 ,bottle1 or ,oracle1 that could be nothing but the fit contrived place to give answers1 as they did at the ,oracle4 ,for if they meant that she had a familiar spirit in her ,belly1 then it was possest of her1 more than she could be said to be possest of it4 ,but there is another ,text that doth fully agree with this1 and will help to explicate it1 and is this1 speaking of the destruction of ,nineveh or the ,jewish ,nation1 and the causes of it3 ,because of the multitude of the whoredoms of the welfavoured harlot1 the ,mistriss of ,witchcrafts1 1 ,domina vel patrona1 the ,mistriss1 or ,patroness of ,juglings and delusions4 ,so that in propriety of language she of ,endor is called the ,mistriss of ,python or ,oracle1 because she could play the couzening feats that belonged unto it4 ,sidenote3 #b ,chron4 #cc4f4 ,sidenote3 ,gen4 #f4 #ad4 #af4 ,sidenote3 ,psal4 #aae4 #c4 ,sidenote3 ,id4 #acf4 #d4 #d4 ,amongst all the several ways of ,idolatry that ,manasseh set up1 or caused to be set up1 this is one 1 fecit ,pythonem1 or fecissetq2 ,pythonem1 he made ,ob1 or ,pytho2 and though ,translators have been much perplexed1 and hard put to it1 to give a signification agreeable to their preconceived opinion1 yet have they1 were it right or wrong1 brought it to their minds1 though it be utterly false and erroneous2 for ,tremellius renders it1 instituitq2 ,pythonem1 which though pretty near1 yet is altogether short of the propriety1 and the most of the rest have run quite ,counter2 but our ,english ,translators the worst of all others1 who give it1 and dealt with a familiar spirit4 ,when it is plain that this word must be taken in this place1 as it is in the third verse of this ,chapter1 he made groves1 fecitq2 lucos1 because the words are both from the same root which is fecit1 confecit1 perfecit1 and so it is1 and must be taken in other places2 and is especially manifest in these4 ,god said to ,noah1 make thee an ,ark of ,gopher wood1 and after1 a window shalt thou make to the ,ark4 ,the ,psalmist saith3 ,but our ,god is in heaven1 he hath done whatsoever he pleased1 and again1 ,to him who alone doth great wonders4 ,we might add forty places more1 where the word is used that cometh from this root and hath the same punctual signification2 so that from hence we may conclude1 #a4 ,that ,manasseh could not make a ,devil nor a ,spirit1 and therefore that the word ,ob doth not intend nor bear forth any such matter in true and genuine signification4 #b4 ,that he could not make a ,man or ,woman1 and therefore the word properly doth signifie neither4 #c4 ,that he only could make1 and cause to be contrived the ,groves1 in such an order1 as the ,idol-,priests might direct1 as most fit for them to play their couzening and ,jugling feats and delusions in4 ,so he might make or cause to be contrived the or place for the ,oracle1 and prepare those knacks and implements1 wherewith and in which place the ,diviner might either by him1 or her self1 or with the help of confederates bring to pass strange things1 which they made the blind and ignorant people believe were performed by the ,god worshipped in and by those ,idols1 or by ,demons and ,spirits1 or the calling up of the dead4 ,when in truth there was nothing at all performed1 but either in raptures1 feigned and forced ,furies1 ,trances2 and thereby lying predictions and ambiguous equivocations were uttered1 whereby the people were deluded and drawn unto ,idolatry3 or by giving dark and obscure responsions by ,ventriloquy1 speaking in ,bottles1 or through hollow ,pipes and cavities1 whereby they did peep and mutter2 or lastly by having knavish confederates hidden in secret1 and cunningly contrived places1 and suitably habited to personate those that were desired to be raised up1 as is most probable in this ,woman of ,endor and the forged and pretended ,samuel3 ,so that there was no ,devil nor familiar but a couzening ,knave or a ,quean1 more crafty than the ,demons themselves4 ,sidenote3 ,isai4 #h4 #ai4 ,sidenote3 ,id4 #bi4 #d4 ,sidenote3 ,calvin in loc4 #e4 ,that they had no familiar ,spirit is manifest1 if we consider the manner how they carried themselves in these cheating actions and performances1 for the ,prophet tells us thus3 ,and when they shall say unto you1 seek unto ad ,pythones1 unto ,oraclers1 and unto ,wizards that peep1 and mutter2 ,if they had a familiar ,spirit or ,demon1 what need they chirp1 peep1 or mutter8 could it not speak loud and plain enough8 ,yea doubtless it could if they had any such1 but it is to conceal their own deceit and knavery1 lest it should be found forth and discovered3 ,and without such chirping and muttering they could neither perform their ,jugling delusions1 nor keep them from being known1 and derided4 ,tremellius his note upon this place is very remarkable3 8,the ,prophet 7saith he7 aggravateth the heinous crime of those ,witches from the vanity of those ,divinations1 which the very manner of them betrayeth3 those seducers have not so much wit1 that they dare speak to the people the thing they pretend to speak in plain and open terms1 with an audible clear voice1 as they that are ,gods ,prophets1 who speak the word of ,god as loud as may be1 and as plain as they can to the people2 but they chirp in their ,bellies1 and very low in their ,throats1 like ,chickens half out of the shells in their hatching40 ,and this doth plainly declare their knavery and cheating ,juglings4 ,the same ,prophet in another place speaking of the destruction1 and bringing low of ,jerusalem he saith3 ,and thou shalt be brought down1 and shalt speak out of the ground1 and thy speech shall be low out of the dust4 ,and thy voice shall be as of a ,pythonist1 ,ob1 or as of an ,oracler1 out of the ground1 and thy speech shall whisper1 peep or chirp out of the dust4 ,the word there1 and in the former place used is from the root1 garrivit more avium1 he hath peeped or chirped like a ,bird4 ,now this doth plainly allude to these kind of ,pythonists1 or ,oraclers1 who in giving their ,oracles1 or ,divinations1 did speak out of the ground1 that was from hollow ,vaults and ,caves contrived on purpose for them to perform their tricks in1 and such a place as this1 called in the ,hebrew ,ob1 did ,manasseh make and prepare1 ,and thy speech shall be low out of the dust1 like these deceivers who fall into ,trances1 and lie upon their faces the better to conceal and hide their ,impostures1 and so do change their voice1 and mutter as it were out of the dust1 thereby to make the people believe that it is the ,demon's or ,spirit's voice that speaketh in them1 when it is nothing but their own counterfeiting4 ,and thy voice shall be like one of these ,oraclers1 out of a low and hollow place1 to whisper and chirp like a ,chicken coming forth of the shell1 the more to make them believe that it is the voice of a ,spirit1 and not their own1 by craft and cunning altered and changed4 ,upon which place learned and judicious ,calvin saith thus much3 8,for the voice of them1 who before were so lofty and cruel1 he compareth to the speech of ,pythonists1 who when they did utter the ,oracles1 did give forth ,i know not what kind of murmur1 from some low and dark place under the earth40 #h4 ,the next word that followeth in this place of ,deuteronomy is from the root novit1 sivit1 proprie est 7ut ,avenarius inquit7 mentis intellectus4 ,which word our ,translators 7contrary to their usual custom7 have kept a constancy in1 and alwaies have rendered a ,wizard1 a name 7as we conjecture7 not improper1 for we1 in the ,north of ,england1 call such as take upon them to foretel where things are that have been stoln1 or to take upon them to help ,men or ,goods1 that the vain credulity of the common people have thought to be bewitched1 we 7,i say7 call them ,wise ,men1 or ,wise ,women1 without regard had to the way or means by which they undertook to perform these things4 ,divers others do render it sciolus1 which is proper and consonant to the former4 ,the other ,translations that we have either seen1 or were able to understand1 are so uncertain1 various1 wide and wilde1 that it were lost labour to examine or recite them2 and the word ,wizard 7though a general one7 is the most proper that we can find4 ,but we must conclude1 that hitherto we find no such word as signifieth a ,witch in that sense we have allowed1 and endeavoured to confute4 #i4 ,the last word mentioned in this ,text of ,deuteronomy1 is a ,necromancer1 or one that consulteth with the dead4 ,now whether this were some special kind of ,divination1 or but a comprehension of all the kinds1 being but in all their several sorts1 a leading of the people to inquire of dumb and dead ,idols1 may be a great and material question4 ,and though no ,interpreter or ,commentator that we have seen1 read1 or do remember1 do hint at any such1 matter1 but still strike upon the common string1 that it should be some kind of ,magick1 whereby they could make the dead appear1 and consult with them3 yet notwithstanding all this we cannot but propose our doubts in these reasons following4 #a4 ,moses in this ,text doubtlesly did not set down all the particular sorts of ,divinations and ,impostures used amongst the ,heathen1 for that had hardly been possible1 but the chiefest kinds of them4 ,and this is not rationally probable that he would do it by a ,tautology1 or repetition of the same thing twice4 ,for inquiring of the dead1 or consulting with them1 was intended in the word ,ob1 and the ,woman of ,endor said2 ,whom shall ,i raise up1 or cause to ascend unto thee8 ,whereby it appeareth that she pretended 7and also ,saul vainly believed1 who said2 ,divine unto me in or by ,ob7 that she could cause the dead to ascend1 and to have answers from them of things to come1 as is manifest in the ,story of the pretended apparition and prediction of ,samuel4 ,and so this thing should be twice repeated in this place1 which is not probable that ,moses would have done4 ,sidenote3 ,isai4 #dd4 #ai4 #b4 ,he doth not forbid these several sorts of ,divination only because they were evil and unlawful in themselves 7for some of them might be lawful1 and performed by natural or artificial means7 but because of the thing they all centred in1 and the end they all tended to1 which was to lead and draw the people to inquire of and to serve deaf1 dumb and dead ,idols4 ,for though the ,idols were ,silver and ,gold1 the work of ,mens hands1 and had eyes and saw not1 ears and heard not1 feet and walked not1 mouths and spoke not1 neither was there breath in their ,nostrils3 ,and though the common people could not but know this1 for as ,isaiah saith they were so blinded that1 ,none considereth in his heart1 neither is there knowledge or understanding to say1 ,i have burnt part of it in the fire2 yea also ,i have baked bread with the coals thereof1 ,i have roasted flesh and eaten it1 and shall ,i make the residue thereof an abomination8 shall ,i fall down to the stock of a tree8 ,yet notwithstanding were they so deluded by the crafty ,impostures1 and subtile ,divinations of all the several sorts of these ,jugling ,priests1 that they ran to ask counsel at these dead ,idols1 who 7as they falsly perswaded the people7 did inspire them1 and gave them answers1 when the ,idols were all dead things1 and gave no answers at all4 ,and this is that consulting with the dead1 that all these couzening ,priests did draw the people unto1 and therefore in general is here forbidden4 ,sidenote3 ,isai4 #h4 #ai4 #c4 ,the words of the ,prophet1 where he saith ,and when they shall say unto you1 seek unto them that are ,ob or ,oraclers1 and unto wizards that peep1 and that mutter3 should not a people seek unto their ,god8 for the living to the dead8 do fully prove as much2 for the sense must be this3 ,that the people of ,god ought to seek unto their own ,god1 who was and is a true and a living ,god1 and to his ,law ,testimonies1 and not to those peepers and mutterers that seek counsel of the dead ,idols only2 and doubtless this is the true meaning of consulting the dead4 #d4 ,this exposition includeth no absurdity1 nor bringeth any inconvenience1 and is genuine1 and not wrested2 whereas the other doth hurry in a whole heap of most absurd doubts1 questions and opinions4 ,but if in this exposition we be ,heterodoxal1 we crave pardon1 and referr it to the judgment of those that are learned1 of what perswasion soever they be4 ,sidenote3 ,in ,dan4 c4 #a4 v4 #bj4 p4 #hg4 #aj4 ,another word that is used in divers places of ,scripture is 1 which though ,avenarius doth derive from stilus clausit1 yet the learned person ,masius saith1 ,est autem aliarum nationum vocabulum1 ab ,hebra lingua alienum peregrinum1 usurpatum tamen ab ,hebris4 ,and also the judicious ,polanus is of the same opinion1 that it is a word strange and foreign from the ,hebrew language4 ,the ,translators are all so various about the proper derivation and signification of it1 that it were but lost time and labour to recite them3 ,but it is manifest that it was a general word for one that was skilful in all1 or divers sorts of these ,divinations1 and might best be constantly rendred magos1 and that for these reasons4 ,sidenote3 ,a ,candle in the dark1 p4 #aa4 #a4 ,it is the opinion of ,masius and ,mr4 ,ady that it is a general word1 and signifieth one that hath skill in many of these kind of arts1 7if they may be so called7 the latter of which saith thus3 8,it is taken in the general sense for magus a ,magician2 that hath one1 or all these crafts or ,impostures40 ,and the former quoting the sentence of ,rabbi ,isaac ,natar1 saith3 ,hoc nomine vocatos esse ab ,hebris quosvis1 qui inter gentes singularem profitebantur sapientiam2 prsertim cm ea ad superstitionem pertineret4 #b4 ,because that in ,exodus #g4 #ac4 those that there are called ,hachamim and ,mechassephim1 that is sapientes prstigiatores1 as ,tremellius renders it1 which is most proper and genuine1 are there called ,hartummim ,mezeraim1 that is ,magos gypti1 the ,magicians of gypt2 by which it appeareth plainly that it is a general name1 and may most properly be rendered a ,magician4 #c4 ,it may most properly be taken for a ,magician1 because those that acted before ,pharaoh are called by that name1 and excepting their opposing of ,moses1 and their superstition1 it doth not appear that they dealt with unlawful ,magick1 as we shall prove undeniably hereafter4 ,sidenote3 #b ,sam4 #ab4 #ai4 ,sidenote3 ,psal4 #da4 #g4 ,sidenote3 ,isai4 #bf4 #af4 #aa4 ,there is also another word which is used in divers places1 which is mussitavit1 he hath muttered1 or murmured1 and is taken generally for any kind of murmuring for any cause whatsoever1 as in this place1 ,but when ,david saw that his servants whispered4 ,and again1 ,all that hate me1 whisper together against me4 ,and in another place3 ,fuderunt submissam orationem1 a low whispering prayer4 ,in which places it is taken for any kind of low speaking1 whispering or muttering4 ,of this we may observe these things4 #a4 ,sometimes by a ,metonymie it is taken for a low and modest speech1 the art of ,oratory1 or ,eloquence1 as ,isaiah #c4 #c4 intelligentem vel peritum eloquenti1 and sometime for an ear-ring inauris1 as in the #bj4 verse of the same ,chapter4 ,sidenote3 ,psal4 #eh4 #f4 #b4 ,it is also ascribed unto ,charmers or ,inchanters as in the ,psalm1 ,that doth not hearken unto the voice of the charmers3 ,where it is plain that all ,charmers were whisperers and mutterers1 but not on the contrary1 that all whisperers or mutterers are ,charmers4 ,sidenote3 ,eccles4 #aj4 #aa4 #c4 ,and whereas our ,english translation readeth it1 ,surely the serpent will bite without inchantment1 and a babler is no better2 ,it may as well be read1 as ,arias ,montanus translates it1 ,si mordeat serpens in non susurro1 vel absq3 susurro1 ,if the ,serpent bite without hissing1 or sibilation4 ,and ,schindlerus to the same purpose3 ,si mordebit serpens absq2 incantatione1 vel murmure1 id est sibilo4 ,and so ,avenarius3 ,si mordeat serpens absq2 susurratione1 id est absq2 sibilo4 ,and though ,tremellius1 and the whole troop of ,translators do render it1 as our ,english ,translators do1 yet that will not make sense3 for it would inferr that as a ,serpent will bite except it be charmed1 so will a babler do also4 ,but who ever heard of a bablers being charmed8 ,so that truly considered that cannot be the sense of the place4 ,but if it be taken exactly according to the ,hebrew1 then the sense runs thus1 ,if the ,serpent bite without1 or in not hissing1 and excellency is not to him that hath a tongue2 that is1 ,the ,serpent doth hurt with his biting1 without making a noise with his tongue2 but a babler doth make a noise1 but effecteth nothing1 or speaketh to no purpose4 ,sidenote3 ,jerem4 #h4 #ag4 #d4 ,there is another ,text in ,jeremy which is commonly rendered thus3 ,for behold ,i will send serpents1 cockatrices among you1 which will not be charmed1 and they shall bite you1 saith the ,lord4 ,but it may be as fitly read1 ,to whom there is no hissing1 and they shall bite you4 ,and whether way soever it be read1 the sense is good2 that is1 their enemies shall be so fierce and cruel1 that no words can stay or appease their fury2 or that they shall be so sly and cunning1 that they shall destroy you1 before they speak1 or give you warning3 ,and whether way soever it be1 there is a pronoun in the ,hebrew which is superfluous1 a thing that is usual in that language4 #e4 ,but if in both places it be taken for charming1 yet will it not prove the being and existence of such a kind of ,witch1 as we have denied and confuted2 nor doth it shew any fit appellation for such a one4 ,sidenote3 ,psal4 #ajd4 #d4 ,sidenote3 ,malach4 #d4 #a4 #ab4 ,moreover there is another word as much mistaken1 and as falsly translated as any of the rest1 and that is 1 ,inflammatus est1 flammescebat1 and is understood a shining brightness1 as in the ,psalm3 ,who maketh his ,angels spirits3 his ministers flaming fire4 ,and in another place1 inflammabit eos dies veniens2 ,the day cometh that shall burn as an oven4 ,from whence we may note these things4 ,sidenote3 ,gen4 #c4 #bd4 ,sidenote3 ,nahum #c4 #c4 #a4 ,from this root doth come ,flamma1 ,metaphorically 7as ,schindlerus saith7 a polished and shining piece of ,metal1 as a ,sword or the like4 ,but ,avenarius tells us1 it is1 ,flamma rutilans1 lamina fulgens vibrans2 as1 ,and he placed at the ,east of the garden of ,eden1 ,cherubims1 and a flaming or bright shining sword which turned every way1 to keep the way of the tree of life4 ,and in another place1 ,the horseman lifteth up the bright sword1 and the glittering spear4 ,both places plainly shewing that it signifieth ,metal so polished1 that when it is shaken in the light1 or shining of the ,sun1 and moved quickly1 it doth then glitter like a red and shining flame4 #b4 ,there is also the word ,involvit1 velavit1 arcanum1 and the like which the vulgar ,latin do attribute to ,pharaohs ,magicians1 when our translation saith1 ,and they did in like manner with their inchantments3 ,it is fecerunt similiter per sua arcana1 thinking the word there had been derived from arcanum1 when it is from 1 ,flamma1 lamina2 a polisht and bright piece of ,metal4 #c4 ,in all the places of ,exodus where mention is made of the ,magicians1 that they did in like manner with their inchantments1 the word is which if truly rendered1 is this3 ,and they did in like manner with their bright1 glittering lamens1 or plates of ,metal4 ,and how the ,translators could hale it by head and shoulder to signifie ,inchantment1 cannot be conjectured2 but because the ,magicians are there called1 sapientes prstigiatores1 ,wise ,men and ,juglers1 they vainly thought that they wrought by a secret compact with the ,devil1 and so all must be done by their imaginary ,witchcraft and inchantment1 when it is plain that what they did was by natural ,magick1 and sleight of hand1 and not by ,diabolical ,magick at all4 ,but let them shew us any one place in all the ,old ,testament1 where any of the derivatives from this root1 are translated ,inchantments1 but only in these places of ,exodus1 and we will yield the whole cause4 ,sidenote3 ,isai4 #ai4 #c4 #ac4 ,there is also another ,text which we have omitted of purpose until now1 which our ,english ,translators do1 according to their usual manner1 thus render3 ,and they shall seek to the ,idols1 and to the ,charmers1 and to them that have familiar spirits1 and to the ,wizards3 ,in which there is a word not used in that sense in all the ,old ,testament besides2 of which place we may note these things4 #a4 ,the word there in doubt is 1 ,lenis1 lenitas1 and it oft becometh an ,adverb1 leniter1 pedetentim4 ,the root 1 leniter incessit1 ,avenarius saith it is not used in the plural number1 and signifieth ,inchanters or ,diviners1 and is which he rendereth ,incantatores2 because as some think they do easily and gentilely pronounce their charms4 #b4 ,but ,tremellius doth translate it thus3 ,consulent sua ,idola1 prstigiatores ,pythonesq2 ariolos3 ,and giveth this note1 ,their ,idols1 that is to say ,devils1 that give them answers1 especially the ,idol of ,latona in the ,town called ,butun over against the ,sebenitick mouth of ,nilus1 of which ,herodotus speaketh3 where he expoundeth also divers consultations of these ,idols4 ,but how or in what sense he holdeth that the ,devils gave answers1 except by the lying ,impostures of the ,priests1 he doth not shew1 nor ,herodotus his ,author neither4 #c4 ,but this place according to ,arias ,montanus is rendered thus3 ,and they shall seek unto their vain things or ,idols1 and to their ,diviners 7that is this word ,haattim7 and to the ,pythonists1 or ,oraclers1 and to ,wizards4 ,but those we call the ,septuagint do render this place very odly1 as they seldom do elsewhere1 which is this3 1 1 1 1 that is1 ,and they shall ask their gods1 and their images1 or painted statues1 and those that give their voice forth of the earth1 and those that speak in their breasts or bellies4 ,sidenote3 ,strab4 ,geograph4 l4 #af4 #ad4 ,there is also another word which is 1 and signifieth 7as ,avenarius saith7 ,sophus1 sapiens in ,astrologia in auspiciis1 augur1 aruspex4 ,rabbi ,abraham thinketh it signifieth a ,physician1 who knoweth the alteration of the body1 by the pulse of the arm1 or by the urine4 ,and ,schindlerus translateth it1 a ,philosopher1 an ,astronomer and a ,physician1 and saith that such were ,astronomers and ,physicians amongst the ,chaldeans1 of whom ,strabo saith3 8,there was a certain habitation appointed in ,babylon for their home-bred ,philosophers1 who were much conversant about ,philosophy1 and were called ,chaldeans40 ,and further1 8that they were ,physicians that could judge of the passions of the ,body1 which dreams did imitate1 by the ,pulse and urine40 ,and ,polanus tells us that it is a ,chaldee word because it is found no where else but in ,daniel4 ,sidenote3 #a ,kings #d4 #cj4 #ae4 ,lastly there is one word we shall touch more1 and that is 1 sapientia1 the wisdom of ,divine and ,humane things1 ,magick or skil in naturall things2 and cometh from the root 1 sapuit mente1 sapiens fuit1 sapientia prditus est4 ,and this is that wisdom that is ascribed to ,solomon1 of whom it is said3 ,and ,solomons wisdom excelled the wisdom of all the children of the ,east countrey1 and all the wisdom of gypt4 ,so have we run over all the words in the ,old ,testament1 that can any way concern this subject1 and yet amongst them all there is not one that properly and genuinely1 without stretching1 wresting or mistranslating1 doth1 or can signifie any such ,witch or ,diviner1 that can kill or destroy ,men or ,beasts1 or that maketh a visible compact with a ,devil1 or on whose ,body he sucketh1 or that they have ,carnal ,copulation together2 or such a ,witch as is or can be really changed into a ,cat1 ,dog1 or such like1 which was the task we undertook in this ,chapter4 ,and for the words that are in the ,new ,testament1 we shall handle them when we answer the objections made from thence4 ,and therefore we would admonish ,mr4 ,glanvil1 and all other candid1 and sober persons to beware of false or mistranslations1 and not to labour to establish dangerous and erroneous tenents upon such slippery and sandy foundations3 ,for one falsity once supposed or taken for good1 doth bring a numerous train of absurdities at the heels of it4 ,,chap4 ,,vii4 ,of divers places in the ,old ,testament that are commonly wrested1 and falsly expounded1 thereby to prove apparitions1 and the power of the ,devil and ,witches4 ,thus far we conceive that we have sufficiently proved1 that there is no word in the ,old ,testament1 that in the original ,hebrew1 can genuinely and truly be translated1 that doth signifie such a kind of ,witch1 whose existence we have denied4 ,and now we shall proceed to answer those places in the ,old ,testament1 that commonly are produced1 to prove the ,devils or the ,witches power in those particulars that we have oppugned4 ,and because the whole stress lyeth upon the true interpretation of those places pretended to prove such matters by1 we think it convenient and much conducible to the business in hand1 to lay down those rules of interpretation1 that the most learned ,divines have declared and assigned2 and that in these particulars4 ,sidenote3 ,james #a4 #e1 #ag4 ,sidenote3 ,luke #bd4 #de4 #a4 ,that truly to understand the ,scriptures according to the mind of the ,holy ,ghost that gave them forth1 and by whose inspiration they were indited1 it is most necessary that we implore the help of that blessed ,spirit1 that did reveal them to those that penned them2 because1 as ,s4 ,james saith3 ,if any of you lack wisdom1 let him ask of ,god1 that giveth to all men liberally1 and upbraideth not1 and it shall be given him4 ,for every good gift1 and every perfect gift is from above1 and cometh down from the father of lights1 with whom if no variableness1 neither shadow of turning4 ,and it is said of the ,disciples of ,christ3 ,then opened he their understandings1 that they might understand the ,scriptures4 ,so that all ,men whether wise or unwise1 learned or unlearned1 have need of the teaching and spirit of ,christ to open their understandings to understand the ,scriptures2 and therefore have all men need of faithful and fervent ,prayers1 that ,god may enlighten their minds in the understanding of them2 otherwayes1 they are but as blind ,men1 that go without a guide1 and so must needs fall into the ,ditch of ignorance and error4 #b4 ,that a most due and diligent collation and comparison be made of the several versions1 with the ,fountains and ,originals themselves1 that so the truth of the translations may be ascertained4 ,for if an error in this point be committed1 all the expositions and deductions drawn from thence1 must needs be erroneous and vitious4 #c4 ,that there be a due comparing of the ,antecedents and ,consequents in the context1 that the purpose1 scope1 theme1 arguments1 disposition and method1 may be perfectly and maturely considered3 otherwise the sleighting or omitting any one of these particular points1 the whole place may be mistaken1 and an error easily faln into4 #d4 ,there must a due and serious consideration be had of the ,phrases and manner of speaking2 especially in regard of that language it was first written in3 ,for every several language hath its peculiar ,phrases and forms of speaking1 which may not be proper in another tongue1 the not regarding of which may sooner lead into a great deviation from the genuine sense of the place4 #e4 ,that there be a most diligent comparing of the place of the ,scripture to be explicated1 with others of the same similitude or dissimilitude1 ,for oftentimes one ,scripture doth unfold and open another1 and one ,text doth enucleate and make plain another3 ,which for want of a due comparison one with another1 may occasion the mistaking of the true sense of the place that is to be expounded4 #f4 ,and chiefly in explicating any place1 regard must be had to the ,analogy of faith3 ,because the ,scriptures do not contradict one another1 especially in the ,articles of faith1 and the chief points necessary to be believed4 ,sidenote3 #b ,pet4 #a4 #bj4 ,sidenote3 ,rom4 #h4 #g4 ,sidenote3 ,isai4 #bi4 #ad4 ,sidenote3 #a ,cor4 #a4 #ai1 #bj4 #g4 ,there ought a due comparison be made with the judgments and sentiments of other ,interpreters1 according as the ,apostle saith3 ,that no ,prophecie of ,scripture is of any private interpretation3 ,which ought to be rendered as learned ,beza and ,dr4 ,hammond give it3 8,no ,prophecie of ,scripture is propri incitationis1 of a ,mans own or proper incitation1 motion1 or loosing forth20 for so the ,greek is1 4 ,of which ,beza gives this learned note4 8,the ,prophets truly are to be read1 but so that the gift of interpretation be begged of ,god1 that the same ,god may be the ,author and ,interpreter of the ,prophetical writings40 ,for though a ,man have by nature never so great endowments1 of understanding1 judgment and reason1 or have never so large and ample acquirements1 or presume never so highly to be assisted with the ,spirit2 yet his own single judgment ought not to be relyed upon in the exposition of the ,scriptures2 but he ought to call in to his aid1 and to consider the sentiment and opinion of others4 ,for it is obvious into what dangerous errors the ,arrians1 ,pelagians and ,antitrinitarians of old1 and the ,socinians and ,arminians of later years have faln1 by making their innate notions and the strength of natural reason to be the chief and principal rules for interpreting of the ,scriptures by4 ,and there is hardly any one thing that the ,scriptures are more against1 or do more condemn1 than the too much extolling and idolizing of ,humane and ,carnal reason4 ,because the carnal mind 1 is enmity against ,god1 and is not subject to the law of ,god1 neither indeed can be2 of which ,beza saith3 ,probatio cur intelligentia carnis sit mors1 quia1 inquit1 ,dei est hostis4 ,and again1 the ,text saith3 ,for it is written1 ,i will destroy the wisdom of the wise1 1 and will bring to nothing the understanding of the prudent2 4 ,and again1 ,hath not ,god made foolish the wisdom of this world8 4 ,and the words of the ,hebrew in that place of ,isaiah do signifie all that height of wisdom or understanding1 that ,men either have by ,nature1 or acquire by ,art and ,industry4 ,neither is it safe for a ,man to rely upon his own single acquired parts1 be they never so vast or great2 because in the most ages1 the most pestilent ,errors and damnable ,heresies have been vented and maintained by ,men that were of the greatest acquired endowments4 ,and that it is often as vain to presume upon having the guidance of the ,spirit1 as are the other two1 is manifest in the late times of ,rebellion and ,confusion2 where every ,man pretending the ,spirit1 made such wild and extravagant expositions of the ,scriptures1 as few ages have known before2 and is still kept up by the giddy troop of ,fanatical ,quakers1 and the like4 ,there is another rule which the learned do use1 in expounding of the ,scriptures1 which is often either too far extended1 or not rightly limited and applied1 which is this2 ,that ,men in interpreting of the ,scriptures should keep close to the literal sense1 if it include not an absolute absurdity4 ,whereby ,allegorical1 ,metaphorical1 ,mystical and ,parabolical ,expositions are not only cried down1 but by some even abhorred and detested1 which thing ought not absolutely and simply to be approved of2 and therefore we shall make it plain in some few particulars4 ,sidenote3 ,john #i4 #f1 #g4 #a4 ,in ,historical relations of matters of fact1 we ought to keep close to the literal meaning1 and not to deviate a jot from it1 otherwise we should overthrow the best part of the ,christian ,faith1 and destroy the chief foundation of ,scripture truths4 ,but notwithstanding this1 though we ought to hold to the literal sense in respect of the matter of fact1 yet we are not always to be bound to the bare letter in the mood1 means or manner of the performance4 ,as may be plain in these examples4 #a4 ,it is apparent that our ,saviour ,christ cured the ,man that was born blind1 and the means and manner is described3 ,he spat on the ground and made clay of the spittle1 and he anointed the eyes of the blind man with the clay4 ,and said unto him1 ,go wash in the pool of ,siloam 7which is by interpretation1 ,sent47 ,he went his way therefore and washed1 and came seeing4 ,now as to the matter of fact1 that the ,man born blind was cured and had his sight restored1 is a truth according to the sense of the letter2 and that the manner1 which was by spittle and earth made into ,clay1 and his eyes covered or anointed with it1 and washing in the pool of ,siloam1 was also literally true1 is manifest4 ,but it were absurd so far to stick to the letter1 as to believe that clay1 and spittle1 and washing in the poole ,siloam1 were true and real natural means to produce that effect2 no1 that were absurd1 and therein the literal sense is not to be followed4 ,sidenote3 #a ,kings #bb4 #ai1 #bj1 #ba1 #bb1 #bc4 ,sidenote3 ,jerem4 #bc4 #bd4 ,sidenote3 #a ,kings #h4 #bg4 ,sidenote3 ,rom4 #af4 #bg4 #b4 ,again concerning ,ahab1 thus much is literally true in matter of fact that he was perswaded to go up to ,ramoth ,gilead by his false ,prophets in whose mouths there was a lying ,spirit4 ,but the manner there declared of sending the lying ,spirit into their ,mouths1 cannot rationally be presumed to be true in a literal sense1 but in a ,metaphorical2 for that the ,lord was set on his ,throne1 and all the ,host of ,heaven standing by him1 on the right hand and on the left1 must needs be a ,metaphor taken from an ,emperour or a ,king that sits on his ,throne1 and all his ,counsellors1 ,princes1 ,estates and ,officers about him1 to deliberate and consult what is to be done4 ,and this is the highest and most apt ,metaphor that the supream ,majesty of ,heaven and ,earth can be represented by2 not that in the literal sense it must be believed to be acted just in that mood and manner1 but as the most apposite ,metaphor that can be found to express the proceedings of the ,heavenly ,majesty by1 and that for these reasons4 #a4 ,god is ,infinite and is every where by his ,power1 ,essence and ,presence1 and therefore cannot literally be said to be comprehended in any locality1 but after a ,metaphorical sense and expression4 ,for the ,prophet saith3 ,do not ,i fill ,heaven and ,earth1 saith the ,lord8 ,and as ,solomon confesseth3 ,but will ,god indeed dwell upon the earth8 ,behold1 the heaven1 and heaven of heavens cannot contain thee3 how much less this house that ,i have builded8 #b4 ,god who is only wise1 and before whose eyes all things lie open1 and naked1 cannot litterally be said to consult or deliberate1 or to ask his creatures how a thing shall be done or brought to pass1 because his wisdom is1 like himself1 ,infinite1 and need ask counsel of none1 and therefore must the manner of the performance of the deceiving of ,ahabs ,prophets needs be ,metaphorically understood1 and not literally1 which is the thing that we would demonstrate4 ,sidenote3 #a ,john #a4 #e4 ,sidenote3 #a ,tim4 #f4 #af4 #c4 ,further concerning ,satans afflicting of ,job in his ,goods1 ,cattels1 ,children1 ,servants1 and in his own ,body1 is a real truth literally so taken as to the matter of fact2 but the manner of ,satans appearing before ,god1 with the ,sons of ,god1 cannot without manifest absurdity be understood in a literal sense but in a ,metaphorical1 that ,god who is ,omnipotent1 did command1 order1 send and limit him1 what and how far he was to act4 ,for otherwise ,god is light in whom there is no darkness at all1 dwelling in the light which no ,man can approach unto2 but ,satan is bound in chains of everlasting darkness1 and therefore cannot be said literally to appear in person before ,god1 but by way of a ,metaphor4 ,so when the ,angel telleth the ,virgin ,mary1 that the should conceive in her womb1 and she not understanding how that should come to pass1 because she had not known ,man1 the ,angel answered1 the ,holy ,ghost shall come upon thee1 and the power of the highest shall overshadow thee4 ,though the matter of fact be an undoubted truth1 and an ,article of faith1 literally so taken2 yet the manner of the ,holy ,ghosts coming upon her1 and the power of the highest overshadowing her1 cannot be understood in a literal sense1 as though it were by that natural and humane way that ,men and ,women do beget and conceive ,children by1 for that were horrid and absurd 7as some late prophane1 wretched and debauched ,atheists have spattered forth7 but after a ,metaphorical sense1 and a most mystical meaning4 ,so that it is plain that where a matter of fact may be literally and ,historically true1 yet the manner how that matter of fact is brought to pass may be1 nay must be ,metaphorical1 or else an absurdity will follow1 which was the thing undertaken to be proved4 #d4 ,there is nothing more common and usual in ,scripture than ,metaphors1 as when ,christ saith1 ,i am a vine1 ,i am the door of the sheep1 ,i am the living bread that came down from heaven3 ,though they be ,metaphors1 yet the things signified and intended by them are as really and certainly true1 as are the ,metaphors themselves1 and sometimes more true2 because sometime the ,metaphor is not used for the verity of its existence1 but according to the common use and opinion1 as ,o foolish ,galatians who hath bewitched you8 doth intend no more but an allusion to vulgar opinion1 that held that men might be bewitched and inchanted4 ,and so ,christ in the true mystical and spiritual meaning is as really a spiritual vine1 door and bread1 as there are any of such things in nature1 or being4 ,but as that which is ,literally and ,historically true in matter of fact1 or meaning1 is not to be deceeded from2 so that which is a ,metaphor ought not to be turned into a literal thing1 nor on the contrary1 the literal sense ought not to be made ,metaphorical4 ,sidenote3 ,matth4 #g4 #bd1 #be1 #bf1 #bg4 #e4 ,parables are ,similitudes taken from things that may have been done1 or that are supposed to have been done1 and so the thing to which the comparison is made1 or from whence the ,similitude is taken1 need not always be a thing that hath been performed in all the circumstances and manner thereof2 it is sufficient that the thing was possible1 or rationally probable to have been acted1 or at least supposed so to have been4 ,as for instance in that ,parable1 where our ,saviour saith3 ,that those that hear his words and do them are like a wise man that built his house upon a rock2 and he that heareth them1 and doth them not1 is like a foolish man1 that built his house upon the sand3 now it is not necessary that there should be two such men1 that in matter of fact did after that manner 7though there might have been many men before the time of our ,saviour that might have done so7 but it was sufficient that the thing from which the comparison was made1 was possible1 rational and probable4 ,but the thing intended by the ,parable or ,similitude1 is alwayes a spiritual truth and certainty4 ,concerning which learned ,beza upon the ,parable of the ,rich ,man and ,lazarus doth give us this remarkable ,marginal note3 8,although ,christ doth relate an ,history1 notwithstanding he writeth spiritual things under ,figures1 which he knew were suitable to our sense4 ,for neither are ,souls endowed with ,fingers and ,eyes1 neither do they suffer thirst1 neither have they mutual conference one with another4 ,therefore the sum is1 that faithful ,souls after they be departed from their ,bodies1 do lead a pleasant and blessed life without the ,world3 ,and that most horrible torments are prepared for the reprobates1 which can no more be conceived by our minds1 than the immense ,glory of ,heaven40 ,sidenote3 ,de ,civitat4 ,dei lib4 #ac4 c4 #ba4 p4 #djd4 ,sidenote3 ,ut supra l4 #ae4 c4 #bg4 p4 #dge4 #f4 ,as for an ,allegory1 which is a continuation of a ,metaphor1 and properly signifies a figure expressing one thing by another1 from 1 and 1 enuntio1 and this is very frequently used in the ,scriptures1 as when the ,apostle speaking of the two ,sons of ,abraham1 the one from ,hagar a bond-woman1 the other from ,sarah a free woman1 saith3 ,these things are an ,allegorie1 1 which things do express one thing by another2 ,from whence we may note1 #a4 ,that ,allegories that tend to edification1 keeping the ,analogie of ,faith1 and not perverting or overthrowing the literal sense1 ought not to be so much cried down nor condemned1 as some have done both against ,origen and others4 8,for the ,apostle here1 as ,beza hath noted1 made it manifest1 that he had followed the footsteps of the ,prophet ,isaiah1 who did foretel that the ,church was to be constituted of the ,children of ,sarah that was barren1 that is to say of those who meerly and spiritually were by ,faith to be made the ,sons of ,abraham1 rather than of ,hagar that was fruitful1 even then foretelling the rejection of the ,jews1 and the vocation of the ,gentiles40 #b4 ,allegories may be used1 and the literal sense nevertheless preserved also for the ,history is literally true that ,sarah and ,hagar were two living ,women1 the one ,abrahams ,wife a free ,woman1 the other his ,servant1 and a bond-woman1 and yet this did not hinder but that thereby an ,allegory might be used1 and they might1 and did signifie and express another thing than what was meerly contained in the letter4 #c4 ,we cannot here but add the grave and learned opinion of ,s4 ,augustin upon this very point1 who rejecting the tenent of some that made ,paradise and the things therein contained1 meerly corporal1 and of some that made it only spiritual and intelligible1 doth run a middle course betwixt these two extreams1 saying thus3 8,as though ,paradise could not be corporal1 because also it might be understood to be spiritual3 ,as though therefore there were not two ,women ,agar and ,sarah1 and of them two ,sons of ,abraham1 one of the bond-woman1 the other of the free woman1 because the ,apostle saith that the two ,testaments were prefigured in them2 or therefore that water had flowed from no rock ,moses smiting1 because there by a figurative signification ,christ also may be understood1 the ,apostle saying1 and the rock was ,christ40 ,and after concludeth thus3 8,these and some others may be spoken of understanding ,paradise spiritually1 and may be spoken without contradiction1 while notwithstanding the most faithful verity of that ,history may be believed in the commendable narration of the things done or performed40 ,this same opinion this learned ,father doth maintain in another place1 where he is speaking of the ,ark of ,noah4 ,having premised these rules for the right expounding of the ,scriptures1 we shall now come to the main things that we purpose to handle in this ,chapter4 ,and those that would uphold a kind of omnipotency in ,devils1 and maintain their great power in ,elementary and ,sublunary things1 the better to defend the great power of ,witches1 do alledge divers places of ,scripture1 and expound them in favour of their gross tenents1 which now we shall examine and confute in order as they lie4 #a4 ,the first colourable argument that they produce1 is from the ,devils or the ,serpents tempting and seducing of ,eve1 where labouring to prove the ,devils power1 and his visible apparition to ,witches1 and making a compact with them1 they pretend that in the seducing of ,eve he did visibly appear unto her and vocally discourse with her1 and to that purpose that he essentially entred into the ,body of the ,serpent1 and spoke through its ,organs1 or that he assumed the visible and corporeal shape of a ,serpent1 and so discoursed1 and had collocution with her4 ,to answer which 7that we may proceed methodically17 we shall lay down and labour to prove these two positions4 #a4 ,that if it were granted that he did it either way1 it would be no advantage1 thereby to prove the ordinary power of ,devils or ,witches4 #b4 ,that that place of ,scripture1 if rightly weighed and considered1 will no way make it rationally appear1 that the ,devil performed that temptation any other way but only mentally2 and that the ,history there in the manner and circumstances of it1 is only to be ,allegorically and ,metaphorically expounded4 ,and as to the first1 if it were granted it proves nothing to the purpose1 for the power of ,devils or ,witches1 as these two ,arguments will sufficiently evince4 ,sidenote3 ,argum4 #a4 #a4 ,from no single instance or particular proposition1 can ever a general conclusion be rightly drawn by any known and certain rules of ,reason or ,logick2 for ,syllogizari non est ex particulari1 is known to any ,tyronist in that ,art4 ,but if ,satan for that once should have entred into the natural ,serpent1 or assumed his shape1 it is a deceivable and vitious way of arguing1 that therefore he hath such a power over all ,bodies at all times when he pleaseth1 or that he can assume what shape he please1 and therefore it certainly and rationally concludeth nothing of validity4 ,sidenote3 ,argum4 #b4 ,sidenote3 #a ,cor4 #aj4 #ac4 #b4 ,in the temptation of ,eve1 there was something more extraordinary than can be assigned in any other temptation whatsoever1 except that of ,christ4 ,and therefore was there a more peculiar and extraordinary dispensation from ,god in that case than can be shewed in any others but that of ,christ4 ,for now it pleaseth ,god in his merciful providence1 so to order and overrule the malice of his hellish will1 and to restrain and bridle his envious nature1 that though his will be never so wicked1 yet is he kept in his chains of darkness1 and ,god will not suffer his people to be tempted1 above what they are able1 but will with the temptation also make way to escape that they may be able to bear it4 ,now ,adam and ,eve were in an extraordinary condition in respect of the ,saints of ,god in this life1 or of any other persons1 and there was a more high and greater end in the providence of ,god in ordering and permitting of that temptation than there is or can be in any others1 but that of ,christ3 ,and therefore from what the ,lord permitted1 and ordered to do in that temptation1 or the liberty that he might grant him to exert his own power then1 will no argument rationally follow that he can commonly and at his pleasure perform as much1 and so maketh no firm conclusion4 ,sidenote3 ,vid4 ,pererii ,comment4 in locum4 ,and as concerning that place of ,scripture in the third of ,genesis the great and learned ,jesuit ,pererius doth undertake with tooth and nail to prove that it is to be literally interpreted1 and that ,satan did really enter into the ,body of the natural ,serpent1 and spoke in him1 or through his ,organs2 and laboureth 7though in vain7 to enervate and overthrow the strong arguments of his ,brother in ,religion1 the most learned ,cardinal ,cajetan1 ,where he rejecteth the opinion of those that hold that the ,devil did assume a ,body in the shape of a ,serpent2 because 7he saith7 that ,satan presently after the temptation ended must have deposited and put off the assumed body1 but that the ,serpent was after in ,paradise1 and therefore that he did not act it in an assumed ,body4 ,therefore we shall also pass by that opinion of assuming of ,bodies1 as being a meer groundless figment invented by the dreaming ,schoolmen1 as we shall demonstrate hereafter4 ,but to proceed in order1 ,we shall first shew that the place must of necessity admit of an ,allegory or ,metaphor4 ,and secondly1 we shall lay down positive ,arguments to shew the absurdity and impossibility of the ,devils speaking in the ,serpent1 or by his ,organs4 ,and thirdly1 we shall answer all objections that are material1 and that in these particulars4 #a4 ,the thing that in that ,history is to be taken literally1 is that ,eve was tempted and seduced2 but the instrument by which it was done1 the manner and circumstances1 must of necessity have an ,allegorical or ,metaphorical interpretation1 otherwise no sense rationally can be made of the place at all4 ,sidenote3 ,vid4 ,dialog4 ,discourses of ,spirits and ,devils4 ,dialog4 #d4 p4 #aaj4 #b4 8,there can no blame of the action be imputed to ,satan himself1 if neither absolutely1 nor properly1 nor ,historically1 nor ,allegorically1 nor ,metaphorically1 nor no ways else he be named in that very ,history of ,evahs tentation1 wherein the action it self with the several circumstances is fully and plainly expressed4 ,for the action especially being so weighty a matter1 was necessary to be known in every point3 ,and therefore it is not to be doubted1 but that the ,history concerning the same is so exactly set forth1 with every circumstance1 as that any ,man may be able to judge of the principal ,actors therein at the least4 ,so then1 although the ,devil in that ,history1 be neither absolutely1 nor ,historically1 nor properly expressed by name2 yet must we acknowledge him to be therein ,allegorically and ,metaphorically set forth at the least1 or otherways impose no blame upon him at all concerning the action40 ,and therefore must ,pererius needs confess a ,metaphor in the place1 or else the ,devil cannot be made an actor in the business4 #c4 ,it was no natural ,serpent but the ,devil himself ,metaphorically set forth by the name of a ,serpent1 who gave the onset upon ,evah in that tentation4 ,for by ,allegories and ,metaphors there is evermore some other thing meant than that which is literally expressed4 ,and that this is so1 is thus proved4 ,if in that action the ,devil himself be not ,historically and properly1 but ,allegorically and ,metaphorically1 called a ,serpent1 because he is most crafty and subtile2 then undoubtedly the objection of a natural ,serpent to be used in that action is very inconvenient3 ,but the antecedent is true1 and therefore also the consequent4 ,sidenote3 ,apoc4 #ab4 #c1 #d1 #e4 ,sidenote3 ,id4 #bj4 #b4 #d4 ,the antecedent to that ,hypothetical ,argument foregoing is easily thus proved3 ,it is an accustomed thing in the ,sacred ,scriptures to use the names of other creatures in setting forth to our sense the ,intellectual ,creatures themselves4 ,hereupon it is that in the ,apocalypse the ,devil 7by a perpetual ,allegory7 is called a ,dragon or ,serpent3 ,and therefore in this ,history of ,evahs tentation1 by the like perpetual ,allegory he is also called a ,serpent4 ,for no ,man can be so absurd and foolish to think that the ,devil literally and properly 7in that of the ,revelation7 can be called a ,dragon or ,serpent2 but only in a ,metaphorical and ,mystical sense1 and therefore must in right reason be taken so in that place of ,genesis2 for one part of ,scripture is alwaies best interpreted by another4 ,sidenote3 ,gen4 #di4 #i4 ,sidenote3 ,revel4 #e4 #e4 ,sidenote3 ,matth4 #c4 #g4 #e4 ,again how can ,judah literally be a lions whelp1 or ,christ called the lion of the tribe of ,judah8 must it needs be understood that ,christ either assumed the shape of a natural ,lion1 or that he entred into the ,body of a natural ,lion8 ,surely not1 that were most absurd to think or believe4 ,even so must it be accounted most absurd and abominable for ,pererius1 or any other to fancy that the ,devil may not properly enough in an ,allegory1 or ,mystical sense be called a ,serpent in that action of tempting of ,evah1 without either assuming the shape of a ,serpent1 or entring into the ,body of a natural one4 ,i appeal to all rational ,men to judge if the absurdities of both be not alike1 if barely and literally taken4 ,but this being one of ,cajetans ,arguments1 was too hard a morsel for the teeth of ,pererius2 and therefore he past it over without an answer4 ,further when our ,saviour called the ,pharisees1 and ,sadducees a generation of vipers1 must any ,man be so extreamly mad as to believe that naturally and literally they were generated by vipers8 ,must it not be understood that they were called so from their poysonous and wicked minds1 by way of ,metaphor8 ,yes surely3 and so is the ,devil called a ,serpent by a ,metaphor1 or else literally so taken1 both appellations are equally absurd4 ,and let ,pererius or any other unloose this knot4 ,sidenote3 ,john #h4 #dd4 #f4 ,how can the ,devil be a very murtherer from the beginning1 7which he is ,mystically so considered7 if he had no hand in the destroying of ,evah and ,adam both in ,souls and ,bodies8 ,but if by the ,serpent the ,devil was not understood1 then he stands acquitted1 and was not guilty of the murdering ,adam and ,evah both in ,souls and ,bodies4 ,but we must affirm that all learned and rational ,divines1 whether antient1 middle or modern1 that have expounded or commented upon that place1 do by the words of our ,saviour calling ,satan a murderer from the beginning1 understand the murdering of ,adam and ,evah both in ,souls and ,bodies2 ,and we dare referr all those that have taken1 or will take pains to examine them upon that piece of ,scripture1 that they shall be found as we have averred4 ,sidenote3 #b ,cor4 #aa4 #c4 #g4 ,moses 7in that action7 doth purposely intitle the ,devil by the name of a ,serpent1 because 7by his effectual creeping into the interiour senses1 as also by infecting ,mens minds with venomous perswasions7 he doth very lively represent the nature1 disposition and qualities of the venemous ,serpent4 ,and in this same sense was the ,apostle jealous over the ,corinthians1 left as that ,serpent 1 7which must necessarily be understood of ,satan by a ,metaphor of that ,serpent7 beguiled ,evah through his subtilty1 so they might by the cunning of ,satan in his false ,apostles have their minds corrupted from the simplicity that is in ,christ4 #h4 ,the ,serpent that tempted ,evah in ,paradise1 is there said to be more subtile than every beast of the field1 the which 7if the writing of such as have observed and described the nature of all sorts of animals be true7 cannot be avouched truly of the natural ,serpent4 ,for there are many other creatures more subtil than the ,serpent4 ,and therefore it must needs be understood of the spiritual ,serpent1 that is1 ,satan who is 7indeed7 the old ,serpent4 ,sidenote3 ,judg4 #i4 #g1 #h1 #i1 #aj1 c4 #i4 ,moses doth therefore purposely attribute speech to the ,serpent which tempted ,evah1 to the end we 7knowing by experience that speech cannot properly accord with a natural ,serpent7 might the rather be induced to believe that the same must metaphorically be understood of the spiritual ,serpent4 ,for we may with like absurdity imagine that the olive1 the fig1 the ,vine-trees and the ,bramble did vocally and articulately speak one to another2 as to suppose that either the ,serpent1 or the ,devil in the ,serpent did use an articulate voice and discourse unto ,evah2 they are both alike credible1 and both alike absurd4 #aj4 ,the punishment inflicted by ,god1 hath no conveniency at all with the natural1 but with the spiritual and mystical ,serpent1 which is the ,devil4 ,for neither can the going upon her belly1 nor the eating of dust be any punishment at all to the natural ,serpent1 because 7before the tentation7 both those properties were peculiarly allotted unto her1 she taking her name from her creeping condition1 for ,serpens is derived serpendo1 and in the ,hebrew she is called reptile 1 reptavit1 serpsit4 ,neither yet may we imagine that the said ,serpent being of some better form before the tentation1 was then 7by the just judgment of ,god7 transformed into a viler proportion1 property or shape1 she being in the ,history of the ,creation accompted amongst the creeping ,creatures4 ,sidenote3 ,exod4 #d4 #c4 ,sidenote3 ,aug4 ad ,gen4 lib4 #aa4 cap4 #a4 ,sidenote3 ,greg4 in ,morl4 ,sidenote3 ,pet4 ,martyr in ,gen4 #c4 #a4 #aa4 ,moses maketh no mention at all of the ,serpents coming to ,evah about that business1 nor of her departure after the action1 nor of any one special property whereby she might be essentially discerned to be 7indeed7 a true natural ,serpent1 nor of any manner of amaze1 or suddain fear in ,evah at her suddain approach and extraordinary speech3 whereas yet ,moses himself was afterwards horribly afraid at the only sight of a ,serpent4 ,and where it is said1 ,thou art cursed above all the beasts in the field2 there the very bruit beasts 7to the horrible confusion of ,satan7 are preferred before him2 not in absolute power1 but in an especial regard of that happy continuance and timely conservation of their original nature4 ,for1 the beasts of the field1 they do not forgo any heavenly happiness1 which they never yet had3 ,but they continue forth their course in that self same primary estate they took at the first4 ,but ,satan is accursed because he kept not his first estate1 but fell from it1 and therefore is worse than the beasts of the field4 ,neither is this way of expounding the ,scriptures metaphorically1 where the literal sense includeth an apparent absurdity1 either singular or novel1 for both ,antients and ,moderns have allowed the same course1 for ,s4 ,augustine saith3 8,when any thing is found in the ,scriptures which cannot 7without an absurdity7 be possibly interpreted literally1 ,that thing without doubt is spoken figuratively1 and must receive some other signification1 than the bare letter doth seem to import40 ,and ,gregory saith3 8,when the order of the ,history becometh defective of it self in the literal sense1 then some mystical sense as it were with wide open doors doth offer it self3 yea and that mystical sense must be received instead of the literal sense it self40 ,and therefore 7saith ,peter ,martyr7 8that malediction or curse which the ,lord did cast on the ,serpent1 must be ,allegorically understood of the ,devil1 and those things which seem properly to accord to the ,serpent indeed1 must metaphorically be transferred to ,satan understood in the ,serpent40 ,so then1 by all the premises it is very apparent1 that it was the ,devil himself1 and no natural ,serpent1 who set upon ,evah in that tentation1 he being only metaphorically set forth by the name of a ,serpent3 ,and therefore had no need in that action essentially to assume to himself the ,body of a natural ,serpent1 for the better accomplishment of the intended business4 ,the next is to lay down positive ,arguments to prove that the ,devil did not essentially enter into the body of the ,serpent and if he did1 that yet neither he by himself1 nor the ,serpent1 and he joyned1 could thereby make any articulate sound or discourse4 ,which if the ,devil in the ,serpent be supposed 7as it is7 to perform any such matter1 it must be either by considering him as an incorporeal or as a corporeal creature1 but we affirm he could perform neither way1 and that for these reasons4 ,sidenote3 ,reas4 #a4 #a4 ,if the ,devil be considered as an incorporeal creature simply and absolutely1 then it will follow1 that he cannot act upon any corporeal matter1 because an incorporeal substance can make no contact upon a body1 unless it were it self corporeal2 for1 quicquid agit1 agit per contactum1 vel mediatum1 vel immediatum4 ,but both those are caused by the touch of one body upon another1 as when ones hand by touching a straw doth immediately move it forth of its place1 or else by blowing doth remove it1 which is by the mediation of the air2 but that which is meerly incorporeal can perform neither3 ,because that which is meerly incorporeal hath no superficies1 whereby to touch the body to be removed2 and therefore can make no motion of it at all2 and where there is no motion1 there can be no alteration1 and consequently no speech nor articulation at all4 ,and therefore the ,devil 7if incorporeal7 could not1 move the ,organs of the ,serpent at all1 and so could not speak in the ,serpent nor move his organs1 if they had been fit for articulate prolation1 which they were not4 ,which was the thing required to be proved4 ,sidenote3 ,reas4 #b4 #b4 ,the ,serpent by the ordinance of ,god in the ,creation was specificated to an inarticulate sound1 not to an articulate3 but the ,devil neither hath1 nor ever had any power to change and overturn the course of ,gods ordination in nature1 and therefore hath not power1 nor never had to make the ,serpent speak articulately2 for that were to overthrow the inviolable order of ,god set in the ,creation1 which no man of sound judgment did ever aver that the ,devil could do4 ,sidenote3 ,reas4 #c4 #c4 ,i take it to be one of the most firm maximes that ever the ,schools had1 that1 immateriale non agit in materiale1 nisi eminenter ut ,deus3 ,therefore that the ,devil being incorporeal and immaterial cannot act upon that which is material1 as was the body of the ,serpent1 unless he had had a super-eminent and omnipotent power1 which were blasphemous to attribute unto him1 therefore could he not articulately speak in the ,serpent unto ,evah1 because immaterial1 and had no omnipotent power4 ,sidenote3 ,reas4 #d4 #d4 ,and if he be conceived to be corporeal1 then he could either of himself speak articulately and audibly1 or else not4 ,and if he could do so of himself1 then to enter into the ,serpent was needless and superfluous4 ,and if he could not1 then the entring into the ,serpent would not have contributed that faculty unto him1 and so neither way he could have performed it2 ,for a ,frog creeping into the body of a ,man1 will not cause the ,frog to speak1 though it may make some noise or croaking4 ,sidenote3 ,reas4 #e4 #e4 ,though the ,devil being corporeal should have entred into the body of the ,serpent1 yet by no motion that could be made with or upon her organs1 could they have been framed to have uttered an articulate sound1 because they were not fitted for that purpose1 but only to have made a sibilation or hissing4 ,for in ,instruments that are artificial1 the several sounds and tunes made by them1 are but agreeable to the diversity of their parts and their several compactions2 so an ,harp cannot 7when made7 be ordered to give forth a sound like a ,trumpet1 nor the noise of a pair of ,organs2 nor on the contrary3 and if any of their parts be wanting1 defective or broken1 then the orderly sound and ,musick is spoyled4 ,and though a ,parret or ,paraquet may by vocal and external teaching be brought to learn and speak some words2 yet it is not by the teachers entring into her belly1 but by his outward1 vocal teaching1 whereby her senses and phantasie are audibly wrought upon1 and not otherwise4 ,but in this action ascribed unto ,satan1 he is not supposed to be able to speak articulately1 nor to have taught the ,serpent vocally and audibly1 which if he could have done1 yet were not her organs capable of any such matter2 and therefore it had been more subtilty in the ,devil rather to have chosen a ,parret than a serpent4 ,the only objection worth taking notice of that ,pererius bringeth against the sound and reasonable opinion of learned ,cajetan1 is this3 ,that ,adam and ,evah being in the state of innocency could not be wrought upon by an interiour tentation1 because that neither the sensitive appetite nor the phantasie were corrupted2 and therefore ,satan could not internally work upon them1 and therefore that the whole tentation must be extrinsecal4 ,to which we return this sufficient reply4 ,sidenote3 ,reas4 #a4 #a4 ,it is but a bare assertion without any proof at all1 and he doth but only shelter it under the authority of ,s4 ,austin and ,gregory1 whose authority in many other matters he doth often reject when they agree not with his humour1 end and interest4 ,but however they are but testimonia humana2 and we are not to regard what the ,men are that do speak1 so much as to consider the weight and reason of what they do speak4 ,sidenote3 ,reas4 #b4 #b4 ,he proceeds upon false supposition1 that the sensitive appetite and consequently the ,phantasie could not be wrought upon nor drawn1 but by a sensible and exteriour object1 when it is manifest that the sight of the ,serpent alone could not have stirred the sensitive appetite2 for it is rationally to be supposed as a certainty that ,evah had seen the ,serpent before that time4 ,neither could it be the discourse with the ,serpent1 barely considered as discourse1 that could have moved it2 for it is certain she had heard1 and had had audible1 vocal and articulate discourse with her ,husband before this time of the temptation4 ,neither could it be the beholding of the tree of knowledge of good and evil1 for by the discourse it appeareth that she had before seen it1 and it is probable that the tentation was in the view of it1 and its species that appeared to her eye of the said tree was the same that it was before4 ,so that it will be as most manifest that the tentation took effect from the strong lie that ,satan told her1 that their eyes should be opened and they should be as ,gods knowing good and evil1 and so her deception was first made in her mind and understanding1 and thereby the will was drawn1 and the sensitive appetite moved1 whereupon she took of the fruit of the tree1 and did eat4 ,and this may far more reasonably be thought to be brought to pass by a mental discourse and internal motions1 than by external collocution1 which must first work upon the mind1 before that the ,phantasie or sensitive appetite could at all be moved or drawn4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,vid4 ,is4 ,piscar4 in locum4 #c4 ,if the tentation had been this way that ,pererius supposeth it1 our first parents could not have been seduced2 for ,satans argument lay not to perswade ,evah1 that it was pleasant for the taste or good for the ,stomach thereby to have drawn the sensitive appetite and the ,phantasie1 but that it was good and profitable to make them wise1 and to be like ,gods1 whereby he insnared her understanding with a fallacious and lying argument1 thus framed1 as learned ,piscator lays it down3 8,that thing which will bring you ,divine ,wisdom and ,felicity1 that thing ye ought to make use of4 ,but the eating of this fruit can bring you ,divine ,wisdom and ,felicity3 ,therefore the eating of the fruit of this tree1 ye ought to make use of40 ,and so the seduction was not at all by the sensitive appetite 7that could receive no more benefit by it than by the other fruits in the ,garden7 but by her understanding being blinded with a specious shew of an apparent 7not a real7 benefit1 and thereby her will drawn and led to put forth her hand1 and to eat4 ,and therefore consequently there was no need at all of an extrinsecal tentation1 which might and was brought to pass by an intrinsick discourse1 working upon her understanding4 ,sidenote3 ,reas4 #d4 ,sidenote3 ,tom4 #c4 l4 #c4 c4 #ai4 p4 #aef4 ,sidenote3 ,hieronym4 in ,job4 c4 #bd4 ,sidenote3 ,tom4 #g4 p4 #ahg4 ,sidenote3 #b ,cor4 #b4 #aa4 #d4 ,surely if ,pererius had been aware of the many inconveniences that this opinion of his doth hurry along with it1 he would never have plunged himself into a ,labyrinth of such perplexities2 some of which we shall here enumerate and so conclude4 #a4 ,if this opinion were true1 that ,evah by reason of her perfection in the state of innocency could not be tempted nor seduced1 but only by an external way and means3 ,then how could it come to pass that the ,angels in their ,primitive ,estate1 which was as perfect 7if not more7 than that of ,evahs1 were without a tempter or any external means drawn unto that defection1 who left their estate and station1 and abode not in the truth8 #b4 ,how could the defection have been so general 7for multitudes of them fell7 if they had not had some way or means to have communicated their cogitations and intentions one to another8 ,for though we are not able to apprehend the manner how they discourse or commune one with another1 yet it must be taken for a truth that they have a way and means to manifest their cogitations one to another1 which is some way ,analogous to that which we call speech or discourse4 ,therefore concerning this point doth learned and judicious ,zanchy thus conclude4 8,therefore 7he saith7 that which we do by a sensible voice1 the same thing the ,angels and blessed ,souls in ,heaven1 yea the ,devils in the infernal pit1 and in the air1 do perform1 but without voice1 in a spiritual manner40 #c4 ,if this opinion were true1 then the blessed ,souls1 being divested from their ,bodies1 should not have a communion one with another1 nor should jointly praise and glorifie ,god together1 which were false and absurd2 and therefore the learned ,father said well3 8,it is to be holden stedfastly that the offices of the ,heavenly ,hoast are by no means performed in silence2 seeing1 we may read that the ,angelical powers before the ,throne of the ,lord1 do sound forth his praise with unwearied voices40 #d4 ,the sleights and subtil machinations 7for he hath his or devices7 of ,satans ,kingdom could not be carried on1 if he had not a way and means to communicate them to the rest of the ,crew of his inferiour ,fiends1 and therefore doth plainly prove that there is a way of hidden1 ,mystical and ,spiritual discourse1 which the ,devil might1 and did represent to the mind and understanding of ,evah1 whereby she was seduced1 and that there was no need of a vocal and audible interlocution2 and so much in answer to his objection4 ,the next place of ,scripture that is commonly brought and urged thereby to prove the great power of ,devils and ,witches1 is that of ,pharaohs ,magicians1 from whence they argue thus3 ,if the ,magicians of ,pharaoh were able by the power and assistance of the ,devil to change their ,rods into ,serpents1 the ,water into ,blood1 and to produce ,frogs2 ,why may not ,witches1 by the power and assistance of the ,devil1 change themselves and other things into strange and several shapes1 and do the rest of the feats that are ascribed unto them8 ,but though this be but petitio principii1 a begging of the question1 that by the assistance of the ,devil they did these things1 which is neither supposed nor granted1 but ought first to have been proved2 ,and though in the case of hardening ,pharaohs heart1 there might be 7and was7 a peculiar dispensation from ,god at that time3 yet it will not follow that ,god doth always dispense with1 and give the ,devil leave to operate the like things2 and so nothing firmly can be concluded from hence4 ,yet 7,i say7 though these be so1 we shall pretermit them1 and come to the full opening and discussion of the matter2 and that in these two particulars4 #a4 ,how far the ,devils power and assistance did concurr with the actions and performances4 #b4 ,and wherein he did not concurr nor act at all4 ,sidenote3 ,ephes4 #b4 #b4 ,sidenote3 #b ,tim4 #c4 #h4 #a4 ,we shall grant that ,pharaoh and the ,magicians being ,idolaters1 and worshippers of false gods1 their ends were principally to magnifie the power of their ,idols1 and to manifest that their supposed gods could work1 and bring to pass as strange miracles or wonders as ,moses and ,aaron could perform by the assistance of the ,god of the ,hebrews2 and in respect of this end they had all the assistance that ,satan and his dark kingdom of ,angels could afford them in a spiritual and hellish way2 for he is the ,prince of the power of the air that worketh in the children of disobedience1 for such were both ,pharaoh and his ,magicians4 ,and to this purpose doth the ,apostle tell us1 speaking of false and seducing teachers3 ,that they were like ,jannes1 and ,jambres that withstood ,moses1 in their resisting of the truth3 so that the ,magicians of ,pharaoh were condemned for resisting the truth of that message that ,moses and ,aaron brought1 and of those real miracles that they performed2 and so in respect of the wicked end they aimed at1 they were assisted with the power and concurrence of the ,devil1 and in that respect only were his servants and instruments4 ,but as for the second particular1 namely1 the efficient causes and means of the producing of those things that the ,magicians did1 we affirm they were performed by the power of nature and art1 and that the ,devil was no efficient cause of their production1 and that by these irrefragable arguments4 ,sidenote3 ,argum4 #a4 #a4 ,those that affirm that the ,devil did or can produce such strange effects1 do also acknowledge1 that what he performeth in natural and elementary ,bodies1 is done by applying natural agents to natural and fit patients1 which do truly bring to pass such strange effects1 and that he doth no more1 but only make the local application of them4 ,from whence it must necessarily follow that the effects flow from natural agents1 and so no causality at all can be ascribed unto him1 except that fictitious one of being causa sine qua non1 which is as much as no cause4 ,and besides that1 there is no proof that he maketh this local application2 for if he be incorporeal1 then it is simply impossible that he should perform any such matter2 and however1 a man by natural power and means1 if he know the fit and apt actives and passives1 may perform them himself1 and so his assistance is needless2 and we have never yet met with any argument that bore any convincing force that might induce us to believe that he is so great a ,naturalist4 ,sidenote3 ,argum4 #b4 ,sidenote3 ,de secret4 oper4 ,art4 natur4 c4 #e4 ,sidenote3 ,gen4 #cj4 #cg1 #ch1 #ci4 c4 #b4 ,there are many persons that think themselves no mean sharers in the most sorts of learning1 and others that are very strait laced in their pretended zeal for godliness1 and in detesting the works of ,satan1 that even startle and shew an abhorrency at the word ,magick1 if it be but once named1 as though there were no ,magick but what is diabolical1 or that which they call diabolical were any other way evil but only in the end and use3 for there are many plants and minerals1 that though poysonous1 are yet notwithstanding good in respect of their ,creation1 and the good uses that may be made of them1 as to kill noxious animals that are hurtful unto man4 ,but if any force of malice and wickedness should use them to poyson and destroy ,men and ,women1 it were wicked and diabolical in the end and use1 yet were the means lawful and natural4 ,so whatsoever the ,devil may do by wicked ,men1 his instruments1 in leading and drawing them to make use of the great magnalia natur1 to work strange wonders by1 thereby to confirm ,idolatry and ,superstition1 or to resist the truth and such devilish ends1 though the end and use may be wicked and diabolical1 yet the efficient cause is natural and lawful4 ,and therefore we can find no other ground or reason of dividing ,magick into natural and ,diabolical1 but only that they differ in the end and use3 for otherwise they both work by a natural agency and means1 seeing the ,devil can do nothing above or contrary to that course that ,god hath set in nature4 ,therefore may men do without the aid of ,devils whatsoever they can do1 seeing they have no advantage over us1 but operate only by applying active things to passive1 like as ,men do3 ,and therefore said that most learned ,philosopher1 ,chymist and ,mathematician1 our ,countreyman ,roger ,bacon1 excellent well in these words3 non igitur oportet nos uti magicis illusionibus cum potestas ,philosophi doceat operari quod sufficit4 ,therefore are those men that came from the ,east to worship ,christ called ,magicians1 not because that great knowledge they had in the secrets of ,nature was ,diabolical or unlawful2 for the name of a ,magician was honourable and laudable1 until ,knaves and ,impostors made use of it to cheat and couzen withal1 and for wicked and ungodly ends2 but because they had made use of it for the glory of ,god1 and the good of mankind1 therefore were they ,magicians in the genuine1 and best sense1 as working by lawful and natural means1 and to a good end3 when the ,magicians of ,pharaoh may be called ,cacomagicians1 because they used the good and excellent causes and agents of nature to a wicked and ,diabolical end1 namely to resist the truth3 and so the only difference of ,magick is from the end and uses1 and not from the causes or agents1 that are both natural4 ,so what these ,magicians of ,pharaoh did1 though it were strange and wonderful1 yet was it meerly by natural means and causes2 and yet being for a wicked end was therefore ,diabolical4 ,so ,jacob when he set the pilled rods with white streakes in them1 before the flocks in the gutters in the watering troughs1 that when the ,rams and the ,sheep came up to drink1 and coupled together1 they might conceive and bring forth ring-streaked1 speckled and spotted young ones2 ,it came so to pass1 and is confessed by ,pererius himself1 and the most of learned ,expositors upon that place1 to be from natural causes1 and was a strange feat of natural ,magick2 but not evil because not directed to a wicked end3 but that of ,pharaohs though wrought likewise by a natural causes 7for so it was whether ascribed to the ,devil1 that can but work by natural means1 or not7 was wicked and ,diabolical2 because they did it to resist ,moses and ,aaron the messengers of the ,lord ,jehovah4 ,sidenote3 ,argum4 #c4 #c4 ,the most or all the learned ,expositors that have ,commented upon this place of ,exodus 7as may be seen in ,dr4 ,willets ,hexapla and divers other learned ,authors7 though they attribute these things done by the ,magicians to the power and assistance of ,satan1 yet in the manner they do acknowledge them not to be done really and in truth1 but only in shew and appearance4 ,but what they mean by shew and appearance is not so easie to find out and determine2 for if by it they mean1 that they did it as ,juglers and those that use the ,art of ,leger-de-main do1 that is1 by shewing one thing1 and then by nimble sleight and agility convey it away1 and suddainly and unperceiveably substitute another thing in its place1 which they perform by leading the ,eyes and attentions of the spectators another way with staring and using of strange and insignificant words1 then we should be soon accorded1 for so they might probably and easily have been performed as we shall prove anon1 but this is not the thing they mean or intend4 ,but some do mean that the ,devil did only deceive the ,phantasie and imagination of the beholders1 in causing them to imagine and believe that the rods were changed into ,serpents1 when they were not changed at all1 but only their imaginations deceived in thinking them to be ,serpents when they were but only rods1 as melancholy persons1 ,men in ,feavers1 ,phrensies and ,maniacal distempers do often think and affirm that they see strange things when they see no such things externally1 but the ,phantasie is only deceived with the species and images of those things within4 ,this might be granted if ,pharaoh and all the ,spectators could be proved to be ,men under those forenamed distempers and the like1 though yet that might 7and doth often7 come to pass from meer natural causes1 where the ,devil hath nothing to do at all4 ,but the beholders of these actions of the ,magicians are neither proved1 nor can rationally be supposed to be ,men under any such distempers2 but must be understood to be ,men of several constitutions1 tempers1 and of sound health1 and therefore not any way capable of any such illusions1 neither could the ,devil in a moment have so vitiated their imaginations1 which we affirm he can no ways do1 except the humours1 fumes and spirits in the ,body be first altered by natural causes1 which cannot be done instantaneously1 and if it could1 then it would follow that no ,man could certainly tell1 when he were deceived in his imagination1 when not3 neither could it be1 7as some imagine17 by casting a mist before their ,eyes2 for though ,christ did hold the two ,disciples ,eyes going from ,emaus1 that they did not know him1 it were blasphemous to think that ,satan could do so also4 ,and a mist casting before their ,eyes might make them to see more dimly and confusedly1 and cause things to appear greater than they were1 but not to make one thing seem a quite contrary4 ,but it never was yet proved that ,satan could do such a thing1 and what was never proved1 may safely and rationally be denied4 ,some do suppose that the ,devil did cloath or cover the ,magicians rods with some such vestment of an airy substance1 as might make the rods appear to the eye like ,serpents2 but this is as groundless a whimsey as any of the rest1 and as it hath no proof1 so it needs no confutation4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,hist4 #a4 #d4 ,but to come more close to the matter1 it is most plain and perspicuous that what they did was meerly by ,art1 or by ,art and ,nature joined with it2 for if we may trust any thing to propriety of the words 7as we have proved sufficiently before7 they are called mechassephim1 prstigiatores1 that is ,juglers1 such as by sleight of hand1 and nimble conveyance1 could perform strange and wonderful things1 and after they are called ,hartummin1 that is1 ,magicians1 such as had skill in natural things1 and by knowing their causes1 and making due and timely application of them to passives that were suitable1 could produce wonderful effects4 ,and if we seriously consider the few things that they performed1 they might easily be brought to pass by ,leger-de-main alone4 ,for1 as for holding a rod in their hands1 and seeming to throw it down upon the ground1 how soon might they throw down an artificial ,serpent in its stead1 and immediately and unperceivedly make conveyance of the rod8 ,and if it be thought difficult or impossible1 ,i shall unriddle the mystery1 as ,i have sometimes seen it performed1 and is but thus4 ,the ,jugler that is to perform this feat is usually provided before-hand with a wiar so twined and wrested1 that it may be pressed together with the little finger in the ball of the hand1 and when let loose it will extend it self1 like a spring1 and make a pretty motion upon a ,table1 this is fitted with a suitable head1 and a piece of neatly painted linnen1 perfectly resembling a ,serpent1 with ,eyes and all4 ,this thus fitted he holdeth in his right hand betwixt his little finger1 and the ball of his hand1 then with his left hand he taketh up a little white rod that he hath upon the ,table1 with which he maketh people believe he performeth all his feats3 ,and then telling them a ,story to amuse them1 that he will like ,moses and ,aaron1 transform that rod into a ,serpent1 then he presently beginneth to stare about him1 and to utter some strange and nonsensical words1 as though he were invoking some ,spirit or ,goblin1 and so immediately conveyeth the rod either into his lap 7if sitting7 or into his sleeve 7if standing7 and then lets loose the ,serpent forth of his right hand with pushing it forward1 that what with the wiar1 and the nimble motion of his hand1 he maketh it to move a pretty space upon the ,table1 which he continueth1 while offering with the one hand to catch it by the neck1 he nimbly with the other puts it forward1 and turneth it by touching the tail1 and the mean while hisseth so cunningly1 that the by-standers think it is the ,serpent it self1 and presently whips it up and conveys it into his pocket4 ,and such a trick as this well acted might make ,pharaoh and the beholders believe there was as much done1 as ,moses and ,aaron did1 but only that ,aarons rod swallowed up their ,serpents1 or his ,serpent theirs1 which they might easily excuse4 ,as for the changing water into blood1 and the producing of ,frogs1 they were so easy to be done after the same manner1 that they need not any particular explication1 for by this the manner of their performance may most easily be understood4 ,though ,i once saw a ,gentleman that was much delighted with these kind of tricks1 and did himself play them admirable well1 who performed it with a living ,snake1 that he had got for one of his ,children to keep in a box2 for in this ,north ,countrey they are plentiful1 and are also innoxious2 and it might have deceived a very wary person4 ,so that it is very foolish and absurd to bring in a ,demon from ,hell1 or an ,angel from ,heaven1 or a ,soul from above1 to solve a thing that seems strange and uncouth by1 when the craft and cunning of ,men 7if duely considered and examined7 are sufficient to perform the same1 and much more4 ,sidenote3 ,argum4 #e4 #e4 ,and in this place of ,exodus where our ,translators say3 and the ,magicians did so or in like manner with their inchantments1 the word being ,belahatehem ought to have been rendered1 suis laminis 7as we have proved before7 that is1 with their bright plates of metal1 for the word doth not signifie ,inchantments in any one place in all the ,old ,testament4 ,and if truth and reason may bear any sway at all1 it must be understood that they were deeply skilled in natural and lawful ,magick 7as generally the gyptians and the ,eastern ,nations were7 though they did use and apply it to an evil end1 namely the resisting the power of ,gods miracles wrought by ,moses and ,aaron3 and so by this word suis laminis1 with their plates of ,metal must be understood1 ,metalline bright plates framed under certain fit constellations1 and insculped with certain figures1 by which naturally 7without any ,diabolical assistance7 they did perform strange things1 and made the shapes of some things appear to the eye4 ,and though we may be derided and laughed to scorn by the ignorant1 or hardly taxed and censured by the greatest part of ,cynical ,criticks1 yet we cannot so far stifle the knowledge of our own brains1 nor be so cowardly in maintaining the truth1 but we must assert1 ,that anciently there hath been a certain lawful art1 whereby some sorts of metals might be mixed together under a due constellation1 and after ingraven in like fit ,planetary times with sundry figures1 that would naturally work strange things2 ,and this piece of learning though it may justly be numbred amongst the ,desiderata1 and might very well have been placed in the ,catalogue of the ,deperdita of ,pancirollus2 yet was it well known unto the ancient ,magicians1 and by them often with happy success put into practise2 ,and amongst those many noble attempts of that most learned and experienced 7though much condemned7 person ,paracelsus1 this part of learning was not the least1 that he laboured to restore4 ,the truth of which we thus prove4 ,sidenote3 ,argum4 #a4 ,sidenote3 ,exerc4 #aif4 #f4 p4 #fcg4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,cap4 #b4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,vid4 ,gaffarel ,unheard of curiosities1 p4 #afe4 c4 ,sidenote3 ,epist4 ad ,vazet4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,hist4 #d4 ,sidenote3 ,ut supra p4 #afd4 #a4 ,that there have been formerly in the ,world many such like planetary ,sigills or ,talismans1 7as the ,persians called them7 is manifest from the authority of divers ,authors of good credit and account4 ,for the learned and most acute ,julius ,scaliger relateth this saying3 8,the novelty of this ,history also may sharpen the wits of the studious4 ,in the ,books of the ,arabick gyptians 7he saith7 it is thus written4 ,that ,hameth ,ben ,thaulon the ,governour of gypt for the ,arabians did command that a certain leaden ,image or ,picture of a ,crocodile1 which was found in the ground-work of a certain ,temple1 should be melted in the fire4 ,from which time the inhabitants did complain1 that those ,countreys were more infested with ,crocodiles than before1 against whose mischief that ,image had been framed1 and buried there by the more ancient ,wise-men or ,magicians4 ,junctin1 upon the ,sphear of ,sacrobosco1 affirms that his ,master who was a ,carmelite1 named ,julianus ,ristorius ,prato1 one that was not any whit superstitious1 was intreated by a ,friend of his to make one of these ,images for the cure of the ,cramp1 which he was very much subject to4 ,this learned ,man resenting his ,friends sufferings1 taught him the manner how to make one3 so that he1 not content to make only one1 made divers of them when the ,moon was in the ,sign ,cancer2 and that with so good success1 and with such certainty1 as that he immediately found the benefit of it4 ,confecit 7saith he7 plures imagines1 pro se1 amicis suis3 quibus effectis1 unam pro se accepit1 liberatus est4 ,the same he reports of a certain ,florentine1 a very ,pious ,man1 who made one of these ,talismans1 for to drive away the ,gnats1 which he did with good success4 ,nicolaus ,florentinus1 7saith he7 ,vir religiosus fecit in una constellatione annulum ad expellendum culices1 quas vulgo ,zanzaras dicimus1 sub certis determinatis imaginibus2 usus fuit constellatione ,saturni infortunati1 expulit culices40 ,another ,story take from an ,arabick ,cosmographer1 cited by ,joseph ,scaliger thus3 8,this ,talisman 7he saith7 is to be seen in the ,countrey of ,hamptz1 in a ,city bearing the same name2 and it is only the ,figure of a ,scorpion graved upon one of the ,stones in a certain ,tower2 which is of so great virtue1 as that it suffers not any1 either ,serpent or ,scorpion to come within the ,city4 ,and if any one1 for experiment sake1 bring one of these out of the field into the ,city1 it is no sooner at the ,gate1 but that it dies suddenly4 ,this ,figure hath this virtue besides2 that when any one is stung with a ,scorpion1 or bitten by any other ,serpent1 they need but take the ,image of the ,stone with a little clay1 and apply it to the wound1 and it is instantly healed40 ,unto which ,mr4 ,gaffarel addeth this3 8,if any one doubt 7saith he7 of the credit of this ,cosmographer1 he may yet adventure to believe ,mr4 de ,breves1 as having been an eye-witness of the like experiment3 who says in his ,travels1 that at ,tripoli a ,city of ,syria1 within a ,wall that reacheth from the ,sea-side to the ,gate of the ,city1 there is a certain inchanted stone2 on which is figured1 in ,relief1 or by way of ,imbossment1 the ,figure of a ,scorpion1 which was there placed by a ,magician1 for to drive away ,venomous ,beasts1 which infested this ,province1 as the ,serpent of ,brass in the ,hippodromus at ,constantinople did4 ,and a little above the ,city1 there is a certain ,cave1 which is full of the ,carkasses and ,bones of ,serpents1 which died at that time40 ,and further ,gaffarel saith3 8,now whereas he calls this an inchanted ,stone1 and says that it was placed there by a ,magician1 you must note1 that he there speaks according to the sense of the inhabitants1 who knew not how to give any other account of the thing1 as not understanding any thing at all of the natural reason of it40 ,sidenote3 ,argum4 #b4 ,sidenote3 ,observat4 ,communicat4 #g4 p4 #cbi4 ,sidenote3 ,hist4 #e4 ,sidenote3 ,de simpl4 medic4 facul4 p4 #ajgf4 ,sidenote3 ,pharm4 med4 ,chym4 c4 #i4 p4 #bd4 ,sidenote3 ,deut4 #cc4 #ac1 #ad4 #b4 ,and that the election of fit times according to the ,configuration of the ,stars and ,planets1 is of great efficacy and virtue1 is sufficiently known to ,husbandmen and ,sailers1 and of no small power both in respect of natural and artificial things1 as we shall shew in this instance4 ,lazarus ,riverius who was ,counsellor and ,physician to the ,french ,king1 a person of extraordinary learning and experience in the ,medical profession1 both in the ,galenical and ,chymical way1 doth give us this relation saying3 8,i have not seldom experienced1 and ,i have many witnesses of this thing1 that ,peony gathered under its proper ,constellation1 to wit1 the ,moon inclining 7inclinante7 being in ,aries1 doth loose the ,epilepsie1 by application alone3 for the middle and chief root divided by the greater ,longitude1 ,i have 7he saith7 compassed about the neck and the armes of a certain ,virgin in the ,hospital1 of eighteen years of age1 who had been afflicted with this ,disease from her childhood1 and had the ,paroxysmes every day2 but from that day seemed altogether to be cured4 ,from whence it is manifest how greatly the observation of the ,stars is to be esteemed of in the ,art of ,medicine40 ,agreeable unto which is the judgment of that ,industrious person ,galen1 who affirmeth that ,peony by appension doth cure the ,epilepsie1 though he declare not the fit time for its collection4 ,from whence it is most clear that the careful and precise observation of the ,heavenly influences is most necessary to a ,physician1 and to all others that would produce strange and desired effects4 ,therefore doth learned ,schroderus tell us this concerning the power and efficacy of those influences1 saying3 8,the influences of the ,stars are effluvia1 or ,steams endowed with peculiar faculties1 by which they make strong 7if they be in their strength and vigour7 things that are familiar to them1 and do prosper and promote their virtues2 but on the contrary they debilitate1 hinder and make worse things that are not agreeable to them40 ,and this is that which ,moses fully mentioneth in these words1 as they are fitly rendred by ,arias ,montanus4 ,et ad ,joseph dixit1 ,benedicta ,domini terra ejus1 de delicia ,clorum1 de rore1 de voragine cubante deorsum3 de delicia proventuum ,solis1 de delicia ejectionis lunarum4 ,which our ,translation gives thus3 ,and of ,joseph he said1 ,blessed of the ,lord be his land1 for the precious things of heaven1 for the dew1 and for the deep that coucheth beneath2 ,and for the precious fruits brought forth by the ,sun1 and for the precious things put forth by the ,moon4 ,the full evidence of the truth of these influences of the ,stars1 and necessity and utility for due and proper seasons for the collection of ,flowers1 ,fruits1 ,roots and ,plants1 may be seen in that learned piece that ,bartholomus ,carichterus ,chief ,physician to ,maximilian the ,second1 writ and dedicated to his ,master in the ,german ,tongue4 ,as also1 what is written in the same ,language by those learned ,germans1 ,johannes ,pharamundus ,rhumelius1 and ,israel ,hebueras that learned ,mathematician1 in a ,treatise which he calleth1 ,mysterium ,sigillorum herbarum lapidum1 which do compleatly verifie the certain efficacy and virtue of ,planetary ,seals1 ,images or ,figures4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,usefulness of ,exper4 ,phil4 c4 #aj4 p4 #bjg4 ,sidenote3 ,de ,lapid4 ,gemm4 l4 #b4 c4 #aa4 ,sidenote3 ,hist4 #f4 ,sidenote3 ,de ,gemm4 ,lapid4 l4 #a4 c4 #bc4 ,sidenote3 ,de ,lapid4 ,gemm4 l4 #b4 p4 #ajb4 ,sidenote3 ,mod4 ,intrand4 p4 #fjd4 #c4 ,these things are confirmed by the effects of appensions of many natural things which produce strange and wonderful effects1 some of which we shall give in the words of that honourable person ,mr4 ,boyl1 who saith3 8,that great cures may be done by bare outward applications1 you will scarce deny if you disbelieve not the relations which are made us by learned men concerning the efficacy of the ,lapis ,nephriticus1 only bound upon the ,pulses of the wrists 7chiefly that of the left hand7 against that stubborn and ,anomalous disease the ,stone4 ,and that which gives the more credit to these relations is2 ,that not only the judicious ,anselmus ,boetius de ,boot seems to prize it1 but the famous ,monardes professeth himself1 not to write by hear-say of the great virtues of this ,indian ,stone1 but to have made tryal of it himself upon persons of very high quality3 ,and that which is related by ,monardes is much less strange than those almost incredible things which are with many circumstances delivered of that ,stone1 by the learned ,chymist ,vutzerus4 ,and although it must be acknowledged that some ,stones that go under that name have been ineffectually applied in ,nephritick ,distempers4 ,yet the accurate ,johannes de ,laet himself furnisheth us with an answer to that objection1 informing us that many of those ,nephritick ,stones 7which differ much in colour1 though the best are wont to be greenish7 although not at all counterfeited or sophisticated are of little or no virtue4 ,but that yet there are some others of them which can scarce be distinguished from the former1 but by tryal upon ,nephriticks1 which are of wonderful efficacy1 as he himself hath more than once tryed in his own ,wife4 ,garcias ab orta mentions a ,stone found in ,balagat1 called ,alaqueca2 of which he tells us1 that though it be cheap3 ,hujus tamen virtus 7to use his own words7 reliquarum ,gemmarum facultates exuperat1 quippe qui sanguinem undequaq2 fluentem illico sistat4 ,monardes 7cap4 #ce47 relates the great virtues of a ,stone against ,hysterical suffocations1 and concludes2 ,cum uteri suffocationem imminentem prsentiunt1 adhibito lapide subit levantur1 si eum perpetu gestant 7,hysterici7 nunquam simili morbo corripiuntur3 exempla hujusmodi faciunt ut his rebus fidem adhibeam4 ,the same ,author in the next ,chapter1 treating of the ,lapis ,sanguinaris or ,blood-stone1 found in ,new ,spain 7having told us1 that the ,indians do most confidently believe1 that if the flesh of any bleeding part be touched with this ,stone1 the bleeding will thereby be stanched7 adds this memorable observation of his own3 ,vidimus nonnullos hmorrhoidum fluxu afflictos remedium sensisse1 annulos ex hoc lapide confectos in digito continue gestando2 nec non menstruum fluxum sisti4 ,and to these for brevity sake1 we shall only mention the virtues of the ,jasper1 which is blood-red throughout the whole body of the ,stone1 which ,boetius de ,boot of his own experience doth avouch in several trials to have stopped ,fluxes of ,blood1 only by bare appension3 ,as also the child of a famous ,chymical writer1 who had his child 7supposed to be bewitched7 cured by hanging a piece of that ,noble ,mineral by ,paracelsus called electrum minerale immaturum1 of which ,helmont tells us this3 ,imprimis electrum minerale immaturum ,paracelsi1 collo appensum1 liberat1 quos spiritus immundus persequitur1 quod ipse vidi4 ,illius potum ver plures veneficiis solvisse1 memini4 ,nemo autem1 qui appenso illo simplici1 non prcaverit1 ne injecta intromittantur3 vel ab importunis ligationibus confestim non solvatur40 ,all which do manifest the great and wonderful virtues1 that ,god hath endowed ,stones1 ,minerals1 ,plants and ,roots withal1 that the ,devil need not be brought in to be an adjutant or operator in their effects4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,ut supra4 #bji4 ,sidenote3 ,helm4 de ,febr4 c4 #b4 ,sidenote3 ,paracels4 in ,archidox4 mag4 l4 #f p4 #gad4 #d4 ,and it is also manifest that ,metals may be so artificially in fit ,constellations commixed together1 that their effects will be rare and stupendious1 as the aforesaid honourable person doth transcribe and relate to us in these words3 8,what ,monardes1 7he saith7 mentions of the virtue of the ,lapis ,sanguinaris to cure ,hemorrhoidal ,fluxes1 puts me in mind of a yet much stranger thing1 which ,helmont affirms1 namely1 ,that he could make a metal1 of which if a ,ring were worn1 the pain of the ,hmorrhoids would be taken away1 in the little time requisite to recite the ,lords ,prayer2 and within twenty four hours the ,hmorrhoids themselves1 as well internal as external1 how protuberant soever1 would vanish1 and the restagnant blood would 7as he speaks7 be received again into favour1 and be restored to a good condition4 ,the same ,ring he also commends in the suffocation and irregular motion of the ,womb1 and divers other ,diseases3 ,but if ,paracelsus be in any case to be credited in an unlikely matter1 we may think by his very solemn protestations that he speaks upon his own experience1 that he had a ,ring made of a metalline substance1 by him called electrum1 7which by his description seems to be a mixture of all the metals joined together under certain constellations7 which was of far greater virtue than this of ,helmont1 ,for1 hoc loco 7says he7 non possum non indicare admirandas quasdam vires virtutesq2 electri nostri1 quas fieri his nostris oculis vidimus1 adeoq2 cum bona veritatis conscienti prferre attestariq2 possumus4 ,vidimus enim hujus generis annulos1 quos qui induit1 hunc nec spasmus convulsit1 nec ,paralysis corripuit1 nec dolor ullus torsit1 similiter nec ,apoplexia1 nec ,epilepsia invasit4 ,et si annulus hujusmodi ,epileptici digito annulari1 etiam in ,paroxysmo svissimo1 insertus fuit1 remittente illic ,paroxysmo1 ger lapsu illico resurrexit1 c40 ,and though ,mr4 ,boyle a person of a perspicuous judgment1 and of a great understanding1 doth seem to question his authority with a kind of dubitation1 being in probability staggered by the groundless censures of his greatest adversaries2 yet we must affirm that it is very hard that his veracity and experience 7which was as great as any ,mans7 should be undervalued1 by reason of the ignorance and idleness of those that judge him3 who were never able in regard of their ignorance to understand the meaning of his mystical and dark way of writing1 nor because of their supine negligence had ever made trial of those things he treateth of1 with that curious diligence and care that is requisite to accomplish such occult effects withal2 not considering that1 ,dii sua bona laboribus vendunt4 ,but notwithstanding this1 and the monstrous lies and horrid calumnies of that pitiful ,rapsodist ,athanasius ,kircherus1 we shall add one testimony more from the same ,author1 which in ,english runs thus3 8,also 7he saith7 ,i cannot here pass over one great wonder1 which ,i saw performed in ,spain of a great ,negromancer1 who had a ,bell not exceeding the weight of two pounds which as oft as he did ,ring1 he could allure and stir up many and various ,apparitions and ,visions of ,spirits4 ,for when he lift he did describe certain words and characters in the inward superficies of the ,bell3 ,after if he did beat and ring it1 forthwith the ,spirits 7for shapes7 did come forth or appear of what form or shape soever he desired4 ,he could also by the sound of the same ,bell1 either draw unto him or drive from him many other ,visions and ,spirits1 as also ,men and ,beasts1 as ,i have seen many of these performed by him with mine own eyes4 ,but whensoever he did begin any new thing1 so oft he did renew the words and ,characters also4 ,but notwithstanding he would not reveal 7he saith7 unto me1 those secrets of the words and characters1 until ,i my self more deeply weighing and considering the matter1 at last by chance found them forth4 ,which notwithstanding1 and the examples of which ,i here studiously do conceal4 ,but it is not obscurely to be noted here1 that there was more of moment in the ,bell1 than in the words3 ,for this ,bell was certainly and altogether compounded or made of this our ,electrum40 ,sidenote3 ,argum4 #e4 ,sidenote3 ,in ,verb4 ,herb4 lapid4 mag4 vis est4 p4 #egi4 ,sidenote3 ,vid4 lib4 de ,doctr4 promisc4 c4 #bd4 p4 #ahg4 ,sidenote3 ,de secret4 oper4 artis natur4 c4 #b4 ,sidenote3 ,paracels4 ,archidox4 magic4 lib4 #a4 #e4 ,and that there are great and hidden virtues both in ,plants and ,minerals1 especially in ,metals and ,precious ,stones as they are by ,nature produced by ,mystical ,chymistry prepared and exalted1 or commixed and insculped in their due and fit constellations1 may not only be proved by the instances foregoing1 but also by the reasons and authorities of persons of great judgment and experience in the secrets of nature1 of which we shall here recite some few4 ,and first that learned and observant person ,baptista van ,helmont tells us thus much3 8,but this one thing 7he saith7 ,i willingly admit3 ,to wit1 that metals do by many degrees surpass ,plants and ,minerals in the art of healing4 ,and therefore that metals are certain shining glasses1 not by reason of the brightness2 but rather that as often as they are opened1 and their virtues set at liberty1 they act by a dotal light1 and a vital contact4 ,therefore metals do operate1 by a manner attributed to the ,stars1 to wit by aspect1 and the attraction of an alterative biass or motion4 ,for the metals themselves are glasses1 ,i say the best off-spring of the inferiour ,globe1 upon which the whole central force1 by some former ages1 hath prodigally poured out its treasure1 that it might espouse most richly1 this liquor1 this sweat1 and this off-spring of ,divine ,providence1 unto those ends which the weakness of nature did require4 ,but 7he saith7 ,i call them shining glasses1 which have the power of penetrating and illuminating the ,archeus1 from its errors1 furies and defects40 ,neither are those arguments of that learned person ,galeottus ,martius1 for defending the natural and lawful effects of ,planetary ,sigills1 when prepared forth of agreeable matter1 and made in their due constellations1 of such small weight as some insipid ignorants have pretended1 but are convincing to any considerate and rational person1 as this one may manifest1 where he is speaking of the ,figure of a ,lion ingraven in a ,golden ,plate in these words3 8,the ,figure of a ,lion 7he saith7 insculped in the fit hours1 in a right constellation1 doth not act1 but doth bring the beginning of the action1 as ,s4 ,thomas and ,albertus magnus do testifie3 not as a ,figure and ,image impressed ,mathematically1 but that it may effect this or that preparation in the thing figured3 which may in divers moods receive the ,celestial action without difficulty3 ,because if the ,image of a ,dog1 or an ,horse1 or some other ,animal were insculped in a ,golden ,plate1 there would not be that disposition of the matter1 which doth accompany the ,image of a ,lion c4 ,from whence 7he saith7 we conclude1 that this aptitude to draw in the ,celestial virtue in the ,figure1 is not as ,figure1 but as the ,gold is formed more dense or thin1 by the condition of the ,image4 ,for even in looking-glasses1 the variety of the ,figure1 doth bring a most vast difference4 ,for how much a ,concave doth differ from a gibbous ,looking-glass1 is even known unto old ,wives40 ,of these things also our learned ,countreyman ,roger ,bacon1 who was second to none in the secrets of ,art and ,nature1 doth teach us thus much3 8,but they who know in fit constellations1 to do their works according to the configurations of the ,heavens2 they may not only dispose ,characters1 but all their operations1 both of ,art and ,nature1 agreeable to the ,celestial virtues4 ,but because it is difficult in these things to know the certitude of ,celestials2 therefore in these there is much error with many2 and there are few that know to order any thing profitably and truly40 ,but we shall shut up this particular with that memorable and irrefragable responsion of ,paracelsus to the common objection1 which in ,english runs thus3 8,but 7he saith7 they will thus urge2 how comes it to pass1 ,i pray thee1 that ,metals1 with their assigned ,characters1 ,letters and ,names1 should perform such things1 unless they be prepared and made by ,magical and ,diabolical power intervening8 ,but 7he saith7 to these ,i return this answer4 ,therefore thou believest 7as ,i hear7 that if such things be made by the help of the ,devil1 then they may have their force and operations4 ,but should not thou rather believe this8 that also the ,creator of ,nature1 ,god who dwelleth in the ,heavens1 is so powerful1 that he in like manner can give and confer these virtues and operations to ,metals1 ,roots1 ,herbs1 ,stones and such like things8 ,as though forsooth the ,devil were more strong1 more wise1 more omnipotent1 and more powerful than the only ,eternal1 ,omnipotent and ,merciful ,god1 who hath created and exalted their degrees1 even of all these aforesaid ,metals1 ,stones1 ,herbs1 ,roots and all other such like things that are above1 or within the ,earth1 and do live and vegetate in the ,water or ,air1 for the health and commodity of ,man80 ,this argument we desire that any of the ,witchmongers or ,demonographers should answer1 ere they conclude so strongly for the power of ,devils and ,witches4 ,sidenote3 ,exod4 #h4 #ai4 ,so we conceive we have sufficiently proved that what ,pharaohs ,magicians did perform1 might rationally1 and probably be brought to pass by ,natural ,magick or confederacy1 and sleight of hand1 without any other ,diabolical assistance than what was mental and spiritual in regard of the end1 which was the resisting of ,moses4 ,and by all they did1 as in changing their ,rods1 bringing in of ,frogs and changing ,water into ,blood1 it doth not rationally appear1 that they had any supernatural assistance1 for then they could not have been so amazed at the miracle of turning the ,dust into ,lice2 for what skill did the ,devil want that he could not perform this8 ,if by his power the former things were brought to pass1 could there be more difficulty in doing of this1 than in the bringing of ,frogs8 ,neither could their ,legierdemain have failed them but that they were surprized1 and taken unawares1 being not provided to play all kind of tricks1 but only some few for which they had made provision4 ,and so to excuse their own inability1 they cryed out1 this is the finger of ,god2 a pitiful shift to excuse their own knavery1 and couzenage1 for there could be no more of the finger of ,god in this than the former1 but only a shift to put off their own shame4 ,another place from whence they would draw arguments to maintain the power of the ,devil and ,witches1 is the ,story of ,balaam in the ,book of ,numbers1 from whence in the first place they would conclude that he used wicked and ,diabolical ,divinations1 and that by words he could either bless or curse4 ,in answer to which we shall give these pressive reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,numb4 #bb4 #f4 ,sidenote3 ,numb4 #bc4 #h1 #bc4 #a4 ,though it might be granted that he used ,divinations that were not lawful1 yet what is that to a killing and murthering ,witch8 ,surely nothing at all4 ,and though ,balak believed that whosoever he blessed were blessed1 and whosoever he cursed1 were cursed1 and therefore fetched him so far1 yet there is nothing apparent to prove that ,balaam could do any such matter1 and from ,balaks belief to ,balaams performances proceedeth no argument1 for his belief that he could either bless or curse1 did not confer any power to ,balaam to produce such effects withall4 ,and ,balaams blessings1 or cursings might be intentional1 and declarative1 but could not be effective1 for he confesseth a great piece of truth3 ,how should he curse1 whom ,god had not cursed1 or how should he defie1 whom the ,lord had not defied8 ,he might have done it verbally1 but it would have been frustrate1 and to no effect1 and therefore he concluded3 ,surely there was no inchantment against ,jacob1 nor no ,divination against ,israel4 ,sidenote3 ,reas4 #b4 ,sidenote3 ,chap4 #bd4 #a4 #b4 ,and though it be said1 that he went not as at other times1 to meet ,auguries 7for as we have before shewed1 the word doth properly signifie that7 ,it must be understood1 and is manifest that at the former times he went to attend solitarily what the ,lord would say unto him1 and those two times that he went before was only to meet the ,lord1 to hear and receive what he would say unto him4 ,but here he did not1 nor had need to go1 for the ,spirit of the ,lord came upon him1 and he took up his ,parable1 and prophesied4 ,where though his going to meet the ,lord1 be called to meet ,divinations1 yet it cannot be taken in the worse sense1 for unlawful ,divinations1 but for such as were sent him and taught him by ,god1 by ,visions1 ,angels1 ,trances1 or other such like wayes as ,god in those times used to reveal his ,will to his ,prophets by3 ,for from first to last1 it appeareth that he neither professed1 nor did 7in this case7 utter any thing but what the ,lord commanded him1 and so was no false ,prophet4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,numb4 #bb4 #ah4 ,sidenote3 ,ibid c4 #bd4 #d1 #af4 ,sidenote3 ,vid4 ,caten4 ,aur4 ,tho4 ,aquin4 p4 #aj4 #c4 ,he was no false ,prophet1 that is1 he had1 nor used any ,divinations1 but what he had from ,god1 is most clear from these particulars4 #a4 ,when ,balak first sent messengers unto him1 his responsion was3 ,if ,balak would give me his house full of ,silver and ,gold ,i cannot go beyond the word of the ,lord my ,god1 to do less or more4 8,whereby it is apparent that he feared the ,lord ,jehovah1 and calls him his ,god1 thereby shewing the confidence that he had in him1 and that he acknowledged him for his only ,god4 #b4 ,in the whole transaction of the business betwixt him and ,balak1 he never took upon him to declare any thing1 but what the ,lord would say unto him1 neither did he at all vary from the same in the least tittle40 #c4 ,he confesseth all along1 that he had his eyes opened1 and that he heard the words of ,god1 and had seen the vision of the ,almighty1 falling into a trance1 but having his eyes open4 ,and these were things that were not peculiar to any1 but such as were the true ,prophets of the ,lord ,jehovah4 #d4 ,the truth of his ,prophecie1 which was of the ,kingdom of ,christ1 and the ,glory and ,dominion of it1 with the prosperity of his people1 doth plainly evince that he was a true ,prophet of the ,lord1 and that his ,divinations came from the ,almighty4 ,and this caused ,s4 ,hierome1 and some other of the ,fathers believe1 that by this ,prophecie of ,balaam1 the ,magi or ,wise men were directed1 to come to ,hierusalem to seek and worship ,christ the ,saviour of the ,world4 ,sidenote3 ,reas4 #d4 ,sidenote3 #b ,pet4 #b4 #ae1 #af4 ,sidenote3 ,jude #aa4 ,sidenote3 ,revel4 #b4 #ad4 ,sidenote3 ,jonah #a4 #c4 #d4 #a4 ,sidenote3 #a ,kings #ac4 #d4 ,though this ,prophet fell into hainous crimes1 and enormous sins1 as tempting of ,god1 who when the first ,messengers came from ,balak unto him1 was positively commanded not to go with them1 and yet as though ,god would change his mind entertained them again1 whereby ,gods anger was kindled against him4 ,and though he was drawn to love the wages of unrighteousness1 and so was rebuked by the dumb ,ass1 and though he taught ,balak to lay a stumbling-block before the children of ,israel1 and therefore had that judgment to be slain among the ,midianites3 ,yet none of these do conclude at all1 that therefore he used ,diabolical ,divinations1 or had not what he declared from ,divine ,revelation1 no more than the flying of ,jonah to ,tarshish1 when he was commanded to go to preach against ,nineveh1 or his repining at ,gods mercy shewed to that great ,city1 manifested him to be a lying ,prophet1 or to use devilish ,divination4 ,neither the ,prophets being seduced1 that cried against the altar at ,bethel1 before ,jeroboam1 by the old ,prophet1 and his being slain in the way by a lion1 his carkase left there1 did at all argue that his ,prophecie was false1 or that he had not his message from ,god1 but they only shew1 that even those that have been truly inspired by ,god and been truly taught by him1 have notwithstanding often disobeyed him1 and have had therefore fearful temporal judgments faln upon them1 and yet no argument that they used unlawful ,divinations4 ,from hence also the ,witchmongers use to urge a frivolous and groundless argument which is this2 that the ,angel did speak in ,balaams ,ass1 and therefore the ,devil may speak in a ,dog1 or a ,cat to a ,witch1 but this is confuted by these reasons4 ,sidenote3 ,reas4 #a4 #a4 ,what the ,angel did there was by command and commission from ,god1 but we never read1 nor can it be proved that the ,devil is sent upon such idle1 and ordinary errands1 to work a miracle1 to speak in a ,dog1 or a ,cat1 to a ,witch2 for ,god doth not work wonders for any such wicked and abominable ends4 ,and if he be not sent of ,god1 he cannot of himself perform any such matter1 who could not enter into the ,swine1 without ,christs leave and order2 but is kept in chains of everlasting darkness1 from whence he is not loosed1 but when ,god sends him as an instrument to accomplish his will1 which is always for good and just ends1 and not for such execrable and wicked purposes4 ,sidenote3 ,numb4 #bb4 #bf1 #bg4 ,sidenote3 ,verse #bh4 #b4 ,they take up a false supposition1 for the ,angel was not in the ,ass either essentially1 or effectively1 for at the very instant that the ,ass spoke1 the ,angel was standing in a narrow place1 where was no way to turn either to the right hand or to the left1 and then seeing the ,angel of the ,lord she fell down under ,balaam1 and spoke1 and the ,angel could not both stand in the narrow way and likewise be in the ,ass1 in the same moment of time1 except we should grant that absurdity that a creature may be in two distinct places at one and the self same time1 which was never yet allowed to any created being4 ,but they openly belie1 and falsifie the words of the ,text1 for it doth not say that the ,angel spoke in the ,ass1 but that the ,lord1 7the word is ,jehovah7 opened the mouth of the ,ass4 ,so that 7we suppose7 here is enough demonstrated that from none of the places of ,scriptures hitherto enumerated1 any colourable grounds can be drawn to uphold those particulars that we have laboured to confute1 and therefore we shall pass to another ,chapter4 ,,chap4 ,,viii4 ,of the ,woman of ,endor that pretended to raise up ,samuel1 and of some other places in the ,scriptures1 not handled yet1 and of some other objections4 ,concerning the ,woman of ,endor1 that our ,english and many other ,translators have falsly rendered a ,witch1 or a ,woman that had a familiar ,spirit1 we have spoken sufficiently1 where we treated of the signification of the word ,ob4 ,and there have shewed plainly1 that she is only called the ,mistriss of the bottle1 or of the ,oracle1 and that what she there did1 or pretended to do1 was only by ,ventriloquy1 or casting her self into a feigned ,trance lay groveling upon the earth with her face downwards1 and so changing her voice did mutter and murmur1 and peep and chirp like a bird coming forth of the shell1 or that she spake in some hollow ,cave or ,vault1 through some ,pipe1 or in a ,bottle1 and so amused and deceived poor timerous and despairing ,saul1 or had a confederate apparelled like ,samuel to play his part1 and that it was neither ,samuels ,body1 ,soul1 nor no ,ghost or ,devil1 but only the cunning and ,imposture of the ,woman alone1 or assisted with a confederate4 ,and though this might be amply satisfactory to all sound and serious judgments1 especially if hereunto be added what ,mr4 ,scot1 ,mr4 ,ady1 ,mr4 ,wagstaff1 and the learned ,authors of the ,dialogue of ,spirits and ,devils have written upon this subject3 yet because we have promised before to speak something of the ,history and matter of fact1 and that ,mr4 ,glanvil a ,minister of our ,english ,church hath of late espoused the quarrel1 we shall confute his arguments and clear the case as fully as in reason can be required1 and that in these particulars following4 ,sidenote3 #a ,sam4 #c4 #ai4 ,id4 c4 #g4 v4 #ac4 ,sidenote3 ,confid4 about ,witchcraft1 p4 #h4 #a4 ,the certain and infallible prophecies of ,samuel so punctually coming to pass according as he foretold them1 for it is said3 ,and ,samuel grew1 and the ,lord was with him1 and did let none of his words fall to the ground2 were manifestly known to all ,israel1 as in the case of the destruction of ,eli1 and his house1 and by the overthrow of the ,philistines at ,eben-ezer1 and in the anointing of ,saul to be ,king1 and in the case of sending ,thunder and ,lightning in ,harvest time1 and such like4 ,and as these were publickly known unto all ,israel1 and they had seen1 and tryed what infallible certainty followed upon them1 so it was as generally known1 that ,samuel had told ,saul that ,god had rejected him from being ,king over ,israel1 and that he had anointed ,david to be ,king in his stead2 and therefore any rational ,man1 that knew these things1 and also saw that ,david prospered in all things that he did1 and that it was quite otherwise with ,saul1 might certainly know that the ,kingdome would be transferred from him unto ,david1 and so there needed neither spirit nor ,devil be fetched up to predict this1 being sufficiently known unto all1 of which also the ,woman at ,endor could not be ignorant as a thing of concern to her1 especially in the point of her practise which was meer couzenage and ,imposture4 ,and therefore ,mr4 ,glanvils argument concludes nothing1 where he saith3 8,and this ,samuel truly foretold his approaching fate1 viz4 ,that ,israel should be delivered with him into the hands of the ,philistines1 and that on the morrow he1 and his ,sons should be in the state of the dead1 which doubtless is meant by the expression that they should be with him3 which contingent particulars1 how could the couzener1 and her confederate foretel1 if there were nothing in it extraordinary and preternatural80 ,to answer which we say1 that there was no contingent particular that was foretold1 but ,mr4 ,glanvil might have foretold it1 if he had been there1 and known but that which was publickly divulged in ,israel1 without incurring the danger of being reputed a ,witch or a ,diviner4 ,sidenote3 ,isa4 #fc4 #af4 #a4 ,because ,samuels prophecies were certainly known to come to pass1 and he had openly declared1 that the ,kingdom should be rent from ,saul1 and given to ,david4 #b4 ,she or her confederate might have guessed as much1 because of the extream fear and consternation that ,saul was in1 for heartless and fearful ,generals seldom or never win ,battels4 #c4 ,because that he confessed that ,god had forsaken him1 and when he saw the hoast of the ,philistines1 he was afraid and his heart greatly trembled1 and those that ,god doth forsake cannot prosper4 #d4 ,the word to morrow in the ,hebrew doth not precisely denote the day following1 but the time to come1 so that how true soever ,mr4 ,glanvil may think it1 there was but a piece of ambiguous ,equivocation in it1 for it cannot be made out that it was fought the very next day1 neither were all ,sauls ,sons slain with him1 at that very time4 #e4 ,and if nothing must be supplied but meerly what is totidem verbis in the ,text 7as he urgeth against ,mr4 ,scot7 then how will it be proved1 that the ,phrase 7to morrow thou and thy ,sons shall be with me7 is to be understood of the state of the dead1 seeing the words 7if literally to be taken7 do imply a locality1 not a state or condition8 #f1 ,but if it be supposed to be the ,devil1 how comes he to know contingencies so certainly8 ,it is a thing that is easily affirmed1 but was never yet sufficiently proved4 ,for if it be said he gathered it from the ,prophecie of ,samuel1 so might the ,witch have done without any assistance of a ,devil4 #g4 ,and if he take it to be ,samuels ,soul 7as he seems to hold7 how come departed ,souls to know1 and foresee what contingent effects are to fall out here below8 ,where reads he or finds any such ,divinity except in ,popish ,authors8 ,but he may consult the ,text3 ,doubtless thou art our ,father1 though ,abraham be ignorant of us1 and ,israel acknowledge us not4 ,sidenote3 #a ,sam4 #i4 #b4 #aj4 #bc4 #b4 ,that this ,woman was a meer dissembling and lying cheater1 and used nothing but ,imposture1 is manifest from these reasons4 #a4 ,because that she was but of the same ,crew and ,stamp that ,manasseh1 and ,ahab set up1 is most plain1 but they were meer ,impostors and deceivers pretending to divine for other persons1 and in other matters1 but could not foresee their own destruction1 and therefore in probability she was of the same practice4 #b4 ,because she falsly faigned that she knew not ,saul1 of whom she could not be ignorant1 he being so publickly known1 and seen1 and was taller by the head and shoulders than any man in ,israel4 #c4 ,if she had not known that it had been ,saul1 when he came to her at the first1 she would never have relyed upon his oath when he swore by ,jehovah1 for there was none but the ,king that could protect her from destruction4 #d4 ,she must needs be a most notorious dissembling cheater1 because she pretended to call up any1 for she said3 whom shall ,i bring up unto thee8 which is most certainly false1 she had no such universal power1 no nor all the ,devils in ,hell1 if they had all assisted her4 #e4 ,she did plainly dissemble1 for the ,text saith1 and when the woman saw ,samuel she cried out with a loud voice2 now if she saw ,samuel 7whom he could not but know7 why did she answer to ,saul1 when he asked1 what sawest thou8 ,she answered1 ,i saw gods ascending out of the earth4 ,let ,mr4 ,glanvil1 and all men judge if this be not gross and palpable lying1 ,gods is plural1 but ,samuel was but one4 ,sidenote3 #a ,sam4 #af4 #ad4 ,sidenote3 #a ,sam4 #ae4 #bc1 #bg4 ,sidenote3 #a ,sam4 #bh4 #f4 #c4 ,as it is manifest that this ,woman was an active deceiver1 and one that intended to cheat and couzen1 so it is as plain that ,saul was in a condition fit to be deluded1 and imposed upon1 even by those that had been less cunning and skilful than she was in the craft of cheating1 which is apparent from these reasons4 #a4 ,the ,spirit of the ,lord was departed from him1 and consequently1 ,wisdom1 ,prudence and ,discretion1 and so that which should have guided his ,will1 ,affections and ,actions in the right way1 had totally left him4 ,and when these are gone1 what is man1 but a fit instrument to undergo and suffer even the worst and lowest of delusions and abuses8 #b4 ,the ,spirit of the ,lord had not only left him1 but an evil ,spirit from the ,lord was come upon him that vexed and terrified him4 ,and to what madness1 folly and wickedness is not he subject to1 who is led by the ,spirit of lies and darkness8 #c4 ,the ,lord had openly declared1 that because he had rejected the word of the ,lord1 therefore the ,lord had rejected him from being ,king over ,israel1 and that the ,kingdom should be rent from him1 and given to one more worthy than him4 ,now what despondency of mind1 what torture and vexation of ,spirit must needs be in him1 that having been a ,king1 is thus threatned to have his ,kingdom rent from him and given to another1 is easy to be imagined4 #d4 ,he must needs be under a most fearful consternation of mind not only because of these things named1 but especially having before in his dangers and straights received counsel and advice from the ,lord1 though he now inquired of the ,lord1 yet the ,lord answered him neither by dreams1 nor by ,urim1 nor by ,prophets4 ,the ,lord answered him not by dreams2 for the union and converse that had been betwixt him and the ,lord before1 was now broken by reason of his ,sins and ,rebellion4 ,neither did the ,lord answer him by ,urim1 for the ,urim was not in the possession then of ,saul1 but of ,david1 ,chap4 #bc4 #f1 #i4 ,neither did the ,lord answer him by ,prophets1 for ,samuel had left him1 after his last denouncing judgment against him1 and came no more at him until his death4 #e4 ,he must needs be in a most fearful case1 and a fit subject for the most weak and simple ,imposture of the ,world1 because the ,philistines were upon him with a potent and numerous ,army1 and he able to gather but few and weak forces1 the best and most of the people being revolted from him1 and were in their affections1 or persons with and for ,david4 ,and from hence may easily be collected1 how facile a thing it was to delude1 and deceive ,saul1 even by those that had far less craft than this ,woman1 who doubtless was devilish cunning in her couzening tricks4 #d4 ,there is much question who was the ,penman of this first ,book of ,samuel1 but whosoever it was 7for we cannot determine it7 it cannot be rationally supposed that he had the ,story of this transaction betwixt ,saul and the ,woman from ,divine ,revelation1 for then doubtless it would not have been left so ambiguous and doubtful1 but the whole truth1 both of the matter1 manner and circumstances1 would in all probability have been fully set down3 and have been declared whether it were a miracle wrought by ,god1 a delusive apparition of ,satan1 the ,soul of ,samuel1 or the ,imposture of the ,woman1 the certainty of which had been mainly profitable and expedient for the people of ,god and his ,church to have known4 ,and if the ,penman had it from the relation of ,saul or either or both of his ,servants1 then it must needs have been according to their deluded imaginations and their deceived apprehensions1 as is most rational to believe that it was2 or if he had it from the ,woman1 or those of her family1 7which is not rationally probable7 then it is sure to have been represented for the most advantage1 and credit of the ,womans skill and cunning4 ,but the most learned persons do judge it to be related1 meerly according to the deceived opinion and apprehension of ,saul4 ,sidenote3 ,consid4 about ,witchcraft1 p4 #hf4 #e4 ,but to come more near the stress of the business1 though ,mr4 ,glanvil confidently say1 that ,mr4 ,scots ,tenent1 that the ,woman was in one room and ,saul in another1 when the feat was acted1 is but a pretty knack and contrivance1 and but an invention without ground1 and not as much as intimated in the ,history3 ,yet we must soberly averr1 that nothing is more plain in the ,text1 than either that they were in diverse rooms1 or that ,saul saw nothing at all1 but what he had was from her relation1 or the acting of a confederate1 and this we shall prove by these undeniable reasons4 #a4 ,after ,saul had pacified the pretended fears of the ,woman1 who falsly counterfeited that she knew not ,saul1 who was taller by the head and shoulders than any man in ,israel1 the next thing we hear of in the ,text is1 and when the ,woman saw ,samuel3 ,now if they were both in the same room1 and ,samuel a visible object1 how comes it to pass that ,saul saw him not8 for if they were both in one room1 and ,samuel visible1 how is it that he did not or could not see him8 were his corporal eyes as blind1 as the eyes of his understanding8 surely not4 ,what fiction or invention must salve this8 surely ,mr4 ,glanvil must pump to find it out4 #b4 ,the next thing is1 that when the ,woman saw 7for blind ,saul saw nothing7 ,samuel1 she cried with a loud voice1 magna voce1 or 7as the ,hebrew hath it7 in magna voce4 ,and 7,i pray you7 if they had been both in one room1 or near together1 what need she to have cried with a great voice1 might not an ordinary tone have made him to have heard her8 ,what was he deaf as well as blind8 ,or it might be it was the more to amuse and amaze the wretched and deluded ,king1 or to shew the wonderfulness of the apparition she feigned that astonishment1 the more to magnifie her skill and cunning4 ,well1 admit these were so1 yet however it is manifest1 notwithstanding her great voice1 that as yet ,saul saw nothing1 but stood waiting like a drown'd ,puppet to hear what would be the issue1 for all he understood was from her cunning and lying relation4 ,and so either thus far it is manifest that they were in distinct rooms1 or there was nothing that he could see4 #c4 ,the next thing is1 he saith1 be not afraid1 what sawest thou8 that is1 though ,i be ,saul1 yet be not afraid1 ,i have sworn1 and thou shalt receive no harm1 but what sawest thou8 ,as who should say1 ,i see nothing as yet at all1 but ,i suppose thou hast seen something2 for otherwise his question doth not agree with the words the ,woman spake before4 ,but however it is manifest that as yet he saw nothing1 and therefore rationally it must be supposed that they were in distinct rooms1 or that there was nothing visible1 that he could see4 ,further1 his question is not in the present tense but of the time past1 what sawest thou8 or what hast thou seen8 which could not be congruously spoken1 if they had been both in one room1 but however do undeniably conclude that as yet he saw nothing at all4 #d4 ,the next is the ,womans lying and forged answer1 thereby to magnifie her own craft1 and the more to amuse and astonish poor deluded ,saul1 saying2 ,behold ,i saw gods ascending out of the earth4 ,well1 it is still apparent that as ,saul could not before see ,samuel1 now he neither seeth these ,gods she telleth him of1 nor any such thing3 ,so that all that he apprehended was from her forged ,stories1 for he saw nothing as yet1 either because he was not in the same room with her1 or that there was no visible apparition4 #e4 ,then he maketh another absurd question1 like a distracted ,man in the house of ,bethlem1 saying1 what form is he of8 when his question should have been1 what forms are they of8 for she spoke of ,gods which are plural1 and more than one1 but he asketh in the singular1 what form is he of4 ,by all which it is manifest1 that he yet saw nothing at all4 ,for when we plainly see a thing1 we do not usually ask others what form it is of1 because our eyes can inform us of that4 ,so that he saw nothing1 either because he was not in the same room1 or that there appeared nothing that was visible4 #f4 ,now after all these ambiguous lies1 and delatory cheats1 the crafty quean doth begin to come more near1 to give satisfaction to the blinded expectation of ,saul1 who all this while stood gaping to see the appearance of ,samuel1 and so she tells him 7who was fit to believe any thing1 though never so absurd1 or impossible7 behold an old man comes up1 and he is covered with a mantle4 ,in the beginning of the action1 the ,text saith1 and when the woman saw ,samuel1 she cried out1 then she said1 she saw gods ascending out of the earth1 and now after all this discourse and expence of time ,samuel is but coming up1 all was lies and delayes the more to blind and delude the poor credulous ,king4 ,but yet thus far it is plain that ,saul saw nothing at all1 and so must needs all this while1 either be in another room1 or else for certain there was no apparition visible1 and all the satisfaction that he had1 was from the lying stories the ,woman told him4 ,now let ,mr4 ,glanvil consider and answer1 whether it be not only intimated1 but clearly holden forth in the ,text that either they were in two distinct rooms1 or that nothing visible did appear before ,saul4 #g4 ,now after all this the ,text saith1 and ,saul perceived that it was ,samuel1 the ,hebrew word doth signifie to know or to perceive1 and relates to the understanding3 but how did he know1 or perceive that it was ,samuel8 not by the sight of his eyes1 for we have made it plain that he was either in another room1 or that no visible apparition presented it self before his eyes1 but he only perceived it by the description of the crafty ,woman1 who knew well enough what habit or garments ,samuel wore in his life time1 as one that was the most publickly known ,man in ,israel3 and therefore the subtil and crafty quean1 knowing that ,saul only required ,samuel to be brought up and no other1 doth at the last frame her tale agreeable to ,sauls desire1 and so describes him an old ,man1 covered with a mantle1 and such an one ,saul had known him to be1 while he was living4 ,but if ,saul had seen any such thing as the shape or form of ,samuel1 then the ,hebrew ,verb thrice used in that action1 that properly signifieth to see with the eyes1 would have been used in this place 7as well as when it relateth what she saw7 and not the verb for knowing or perceiving that relateth to the mind1 and ,samuel he saw not1 but only believed the lies she told him4 ,for otherwise it would have been1 ,and ,saul saw ,samuel1 and not1 ,saul perceived that it was ,samuel1 which he could not do but only by her relation1 and forged tales4 #h4 ,the last thing in this action1 is1 that ,saul stooped with his face to the ground1 and bowed himself3 now to what did he stoop and bow1 seeing he had seen nothing with his own eyes1 neither knew any thing that appeared1 but as the ,woman told him8 ,could it be to any thing but to an imaginary ,samuel and such an one as she had described1 whom he conceited in his ,phantasie to be ,samuel himself8 ,surely in rational consequence it could be nothing else4 ,for all that she had done and said before1 being undeniably lies and cheats1 this also in just and right reason1 must be judged to be so also4 ,so that it was either the ,woman1 that being in another room1 did change and alter her voice1 and so plaid the part of ,samuel1 or else that she had a confederate knave1 whom she turned out to act the part of dead ,samuel4 #f4 ,the last thing that we shall handle concerning this controverted subject1 is the examination of the grounds and reasons of those that are of a different judgment1 which may be comprised in these three several heads4 #a4 ,some do conceive that it was the ,body of ,samuel that was raised up1 and acted by his soul or by ,satan4 #b4 ,some hold that it was ,samuels ,soul that appeared in the shape and habit1 that he had living4 #c4 ,others do positively affirm that it was the ,devil that assumed the shape of ,samuel1 and so acted the whole business1 by a compact betwixt him and the ,woman4 ,these we shall confute in order4 ,sidenote3 ,philipp4 #c4 #ba4 ,sidenote3 ,matth4 #bg4 #eb1 #ec4 ,sidenote3 ,caten4 ,aur4 ,tho4 ,aquin4 in ,matth4 #bg4 ,sidenote3 ,revel4 #ad4 #ac4 #a4 ,that it was not the ,body of ,samuel that was raised up1 nor the ,soul joyned with it1 that acted ,samuels part1 is manifest from these reasons4 #a4 ,because ,samuels ,body had lain too long in the grave1 for some account it near two years1 and therefore must needs in a great part be corrupted1 wasted and disfigured1 that none could have certainly known that it was ,samuel4 #b4 ,it must have been so putrified and stinking1 that none could have endured near it1 for the noisome and horrible smell4 #c4 ,who should have covered it with the mantle1 which had it been buried with him1 must in so long a time1 have been rotten and consumed8 ,surely there were no ,taylors in the ,grave1 to make him a new one1 but 7in reason and likelihood7 if it had been his ,body1 it should have appeared in ,linnen1 or a winding-sheet1 if that had not been rotten likewise4 #d4 ,to raise a ,body1 so long dead1 must needs have required an omnipotent power1 for it is the ,almighty power of ,christ alone1 that raiseth up the vile ,bodies of his ,saints1 and maketh them like his glorious ,body4 ,and therefore neither the woman with all her ,divinations1 nor all the ,devils in ,hell1 nor any created power1 but the ,lord ,almighty1 could have wrought this miracle1 who would never have done it1 to gratifie the humour1 or to magnifie the cheating craft of an idolatrous1 wicked and couzening ,witch4 ,and if the ,devil or any created power could raise up the ,body of a departed ,saint1 then the rising out of the ,graves of many ,bodies of ,saints1 that had slept1 and their coming into the holy ,city1 and appearing unto many1 after ,christ was risen from the dead1 had been no certain1 or convincing argument1 of the undoubted truth of the ,divinity and ,resurrection of our most ,blessed ,saviour4 ,but they were most infallible evidences of them both1 as saith the ,father ,s4 ,hierome in these words1 ,sic multa corpora sanctorum resurrexerunt1 ut dominum ostenderent resurgentem1 tamen cum monumenta aperta sunt1 non ante resurrexerunt qum resurgeret dominus1 ut esset primogenitus resurrectionis mortuis4 #e4 ,that it was not ,samuels ,soul joyned with the ,body1 that acted this1 we thus argue3 ,that ,tenent that is flatly contrary to the plain ,doctrine of the ,scripture1 must needs be false4 ,but this tenent of ,samuels ,soul acting in the ,body after death1 is flatly contrary to the plain ,doctrine of the ,scripture1 ergo it is false4 ,the major 7we suppose7 no ,orthodox ,christian can justly deny2 and the minor is proved thus4 ,the ,scripture doth assure us1 that those that die in the ,lord 7as without all doubt ,samuel did7 are blessed1 and rest from their labours4 ,therefore must this ,tenent be abominably false3 for if the ,soul of ,samuel1 after his death had been brought again to act in the ,body1 then he had not rested from his labours1 but had been disquieted1 and brought to new trouble1 to have been vexed to have seen ,saul committing more wickedness than before1 in taking counsel from a cursed ,idolatrous ,woman1 such as the ,lord had commanded to be destroyed4 ,and there is no one point in all this transaction of ,saul with the ,witch1 that speaketh her ,imposture more apparently than where this counterfeit ,samuel saith1 ,why hast thou disquieted me8 ,as though the ,saints of ,god after death could be disquieted by a ,devil1 or a ,witch1 who 7according to ,gods infallible truth7 are blessed1 and rest from their labours1 and are in the hands of the ,lord1 where no ,torments can touch them4 ,and therefore none would have spoken those lying words1 but a devilish cheating quean1 or a damnable suborned confederate4 #f4 ,if ,samuels ,soul was again joined to his body so long after separation1 and so performed vital actions1 who was the author of this conjunction or union8 could the ,witch or the ,devil or any created power effect that union8 ,surely not1 none but the almighty power of ,jehovah1 who breathed into ,adam the breath of life4 ,and therefore we are bold to assert 7with all the company of learned ,christians7 that this opinion is erroneous1 impious and blasphemous4 ,sidenote3 #a ,sam4 #ae4 #cc4 ,sidenote3 ,verse #bi4 #b4 ,the second opinion1 that it was ,samuels ,soul that appeared in his wonted shape and habit1 that he wore while he lived1 hath been strenuously maintained by the ,popish party1 and as strongly confuted by the reformed ,divines4 ,but we shall not trouble our selves and our readers with them all1 but only urge two or three that are most cogent1 thereby to answer ,mr4 ,glanvils fopperies1 and they are these4 #a4 ,if it were ,samuels ,soul that appeared1 it cannot be supposed to come contrary1 or whether ,god would or not1 for hardly any rational ,man 7we believe7 will affirm that1 because ,god doth whatsoever he will1 both in ,heaven and ,earth1 and who hath resisted his will8 #b4 ,and it cannot be rationally thought that ,samuel1 who whilst he lived1 was so punctually careful to do nothing 7especially in his prophetick office7 but what he was commanded of ,god1 would after his death run an errand without his consent or licence4 #c4 ,and that his ,soul did not come by the command of ,god is most certain3 ,though ,mr4 ,glanvil ask the question1 who saith that happy departed ,souls were never imployed in any ministeries here below8 ,to which 7though we have answered it before7 we now again reply1 that all learned ,divines of the reformed ,churches have said1 and maintained it1 and so do we both say and affirm1 that they never were nor are imployed in ministeries here below1 because never created1 nor ordained of ,god1 for any such end or purpose1 but there are legions of ,angels1 that are ordained to be ministring ,spirits1 and not the ,souls of the ,saints departed this life4 ,but ,mr4 ,glanvil goeth further1 and saith1 that ,samuel was not raised by the power of the ,witches inchantments1 but came on that occasion on a ,divine errand4 ,and though we have before unanswerably proved in the general1 that no ,souls of those that are dead do after death appear1 or wander here below1 nor come such sleveless errands1 as he supposeth3 yet we shall add one or two here in particular1 to prove that ,samuels ,soul came not on a ,divine errand as sent by ,god1 without which mission it could not have come at all4 #d4 ,for fourthly1 if ,mr4 ,glanvil had proved by any argument1 or colour of reason1 that his ,soul had come upon such a ,divine errand it had been something1 but he hath only laid down an affirmation1 without either proof1 reason or authority1 and we may with as good reason deny it1 as he affirm it1 for bare affirmations prove nothing at all4 #e4 ,it is manifest that ,god in all his ordinances of providence1 especially in the order of his miracles1 doth work chiefly to confirm and witness truth1 for that 7as the worthy and learned ,stillingfleet hath observed7 is the most proper criterium of a miracle2 and to send a ,soul from the dead must needs be miraculous4 ,now if the chief end in ,gods working of miracles 7for none else but he can work them7 be to establish truth1 and settle his own ,divine and pure worship1 then it cannot be to uphold lies and ,idolatrous courses4 ,but if ,god should have sent ,samuels ,soul on a ,divine errand1 when the ,witch was practising her ,diabolical ,divinations and cheating tricks1 it had been to have countenanced and confirmed both ,saul1 and the ,witch1 in their wicked wayes1 and to have contradicted his own law and command1 which did positively order1 that all that used ,divinations should be put to death1 and all those that sought for counsel from them to be severely punished4 ,now let ,mr4 ,glanvil1 or any other prove1 that ,god orders that to be done by the dead1 which he forbad to be done by the living4 #f4 ,if it had been the true ,samuel that appeared1 it is not rational1 nor credible to imagine1 that he would neither rebuke ,saul for consulting with a ,woman that practised those things1 that were forbidden by the law upon pain of death2 nor that he would either reprove1 or punish so wicked a ,woman1 finding her in the very act4 ,we say it is not credible1 unless we suppose ,samuel less zealous for the law and commands of ,god1 being dead1 than he was for them being living4 ,surely he that living hewed ,agag in pieces1 only because ,god had commanded he should be slain1 would 7if it had been the true ,samuel1 which without all question it was not7 have done as much or worse1 to the cursed and ,idolatrous cheating ,witch1 though after his death1 if he had come upon a ,divine errand4 #g4 ,god should have shewed himself very mutable1 if he had answered ,saul in a miraculous way by a dead ,prophet1 that had refused to answer him by one living4 ,and ,samuel while living knew certainly that the ,lord had rejected ,saul from being ,king over ,israel1 and had testified unto him1 that the strength of ,israel would not lie1 and that he was not like a man that he should repent4 ,but if it had been the true ,samuel that had been sent to speak to ,saul1 he knowing both by his own knowledge and relation of ,saul himself1 that ,god had refused to answer him by ,prophets1 must in that conference both have made ,god a liar1 and mutable1 and also himself1 who living had testified the contrary1 and therefore it could not be either the true ,samuel nor his ,soul4 #h4 ,it is manifest that the ,lord had before withdrawn his good ,spirit from ,saul1 and an evil one from the ,lord was come upon him1 and therefore it was no way probable1 that the ,lord would in a miraculous manner answer such a wicked person1 whom he had utterly rejected as a reprobate4 ,neither is it like that ,god would shew him an extraordinary favour by a dead ,prophet1 that would not vouchsafe him his ,spirit in an ordinary way4 ,and ,samuel that came not at him for a long time 7though but a little distance asunder7 while he lived1 was not like to make so long a journey in a ,divine errand to visit him after his death4 #i4 ,and if ,abraham at the request of the rich ,man would not send ,lazarus to warn his brethren1 lest they should come into that place of torment1 which bore with it a fair shew both of ,charity and ,piety2 much less would ,god give way 7or ,samuel be desirous to come7 to send a blessed ,soul from its rest for such a frivolous matter1 and in no wise to connive at the wickedness of both ,saul and the ,witch1 and never move either of them to the amendment of their lives4 #aj4 ,where doth ,mr4 ,glanvil find it mentioned in any part of ,scripture8 or where is it recorded in the writings of any reformed or ,orthodoxal ,divines8 or where in any of their works is it declared1 that ever any blessed ,soul after death1 was either sent1 or did come upon a ,divine errand to any here below8 ,is it not monstrous confidence 7not to say impudence7 to utter such groundless assertions1 without any proof1 reason1 or authority at all8 ,let all learned and judicious persons consider and judge4 #c4 ,that the ,devil assumed the shape of ,samuel1 and acted the whole business1 is the opinion of all1 or the most of the learned ,divines of the reformed ,churches1 of whom we shall crave pardon1 if we dissent from them1 it being no fundamental of ,religion1 nor any ,article of the ,faith4 ,and this we profess is not done out of the spirit of contradiction1 nor for singularity1 but only because 7as we conceive7 the ,tenent hath no sufficient grounds neither from ,scripture nor sound reason1 to support it1 and therefore we shall labour its confutation1 by these ensuing arguments4 #a4 ,because this opinion1 that the ,devil should perform this apparition1 doth beg two suppositions1 never yet sufficiently proved1 and that have in them no certain truth4 ,for first they take for an ,hypothesis1 that ,devils are meerly and simply incorporeal ,spirits1 which we shall prove hereafter to be false4 ,secondly they take for another ,hypothesis1 that ,spirits and ,devils can assume what bodies they please1 and appear in any figure or shape1 which is a meer figment invented by the doating ,schoolmen1 as we shall sufficiently make good hereafter4 #b4 ,we are not of their opinion1 that think1 that the ,devils do move1 and rove up and down in this elementary world at their pleasure1 to act what they list1 and appear when1 how and in what shapes they please1 for then the ,world would be full of nothing almost but apparitions1 and every corner replenished with their ludicrous tricks1 as formerly in the times of blind ,popery and ignorance1 there was no discourse almost1 but of ,fairies1 ,hobgoblins1 apparitions1 ,spirits1 ,devils and ,souls1 ranting in every house1 and playing feats in every ,town and ,village1 when it was nothing but the superstitious credulity1 and ignorant fancies of the people1 joined with the ,impostures of the ,priests and ,monks4 ,and if this were true1 then how should ,men know a true natural substance or body1 from these fictitious apparitions8 ,nay how could a ,man have known his ,father or ,mother1 his ,brethren or ,sisters1 his ,kinsmen or ,neighbours8 might they not as well have believed them to be ,phantasms1 and assumed bodies1 as real and true creatures8 ,sidenote3 #a ,kings #bb4 ,sidenote3 ,isa4 #cg4 #c4 ,but though faln ,angels in respect of their malice1 wicked wills1 and envious desires whereby they seek 7as much as in them lies7 the ruine of all mankind both in ,soul and ,body1 may in that particular end and regard1 be said to be like roaring ,lions going about and seeking whom they may devour1 and compassing the earth and walking to and fro in it3 yet we must affirm that in respect of executing their wicked1 envious and malicious wills and desires1 they are restrained1 nay kept in the chains of everlasting darkness1 from which fetters and chains they go not out1 but when and so far as they are sent1 ordered1 licensed 7or as some would have it worded7 permitted1 by the purpose and decree of the ,divine and ,almighties providence4 ,so that it is most certain1 that the faln ,spirits cannot go forth of their chains1 when they list1 to act what mischief they would1 contrary to the will of the ,almighty1 who hath fettered1 and still keeps them in those chains3 but when they are at any time let loose1 it is only by the will1 decree1 licence and order of ,jehovah1 who sends them forth to accomplish his will1 either for punishment to the wicked to inflict upon them his just judgments1 for which they are the appointed ministers and executioners1 and in the performance of these offices of his wrath1 they are limited and bounded how far they shall proceed1 and no further2 or else they are sent forth to tempt1 or afflict the godly for the trial of their faith1 and herein they are so restrained and bounded by the power of the ,almighty as they cannot act one jot beyond the limit of his commands or ,commissions1 as is manifest in the case of ,david1 who was tempted by ,satan to number the people1 and in the affliction of ,job1 wherein he was bounded how far he should act1 and no further4 ,and when the evil ,angels are thus sent forth1 and limited by ,god1 what1 and how far they shall act1 it is always for just and righteous ends1 as in the case of ,ahab1 when a lying ,spirit was sent by ,god into the mouths of his ,prophets1 that he might be persuaded to go up to ,ramath ,gilead that he might be slain there1 or as it was for a judgment and destruction upon ,sennacheribs ,army1 that ,jerusalem might be saved and freed1 and he sent back with shame and confusion into his own countrey1 or it is to manifest his glory1 goodness and mercy to his ,saints1 so ,david was moved to number the people1 that falling under that temptation1 and he and the people therefore plagued1 might be brought to a greater degree of repentance1 and to know that their defence stood not in the multitude of men1 but in the benignity of ,jehovah1 who was their strength and their defender1 and so ,job was so sore afflicted1 that his ,faith and ,patience might be made manifest1 and remain for an example to all succeeding posterities4 ,but it is utterly irrational and incredible that ,god would send the ,devil 7without whose mission he could not have done it7 to appear in the shape of ,samuel1 either to magnifie the skil1 or practice of a lewd1 wicked1 and ,idolatrous ,woman1 which thing he had forbidden by his plain and open law1 nor to gratifie the curiosity of a wretched ,reprobate1 such as was ,saul1 whom he had denied to answer by living ,prophets1 and therefore would not answer him by the apparition of a ,devil1 to have committed a counterfeit ,imposture1 in the shape of holy ,samuel4 ,and therefore we conclude1 that it was no apparition of the ,devil1 but meerly the ,imposture of the ,woman1 either alone1 or with a ,confederate4 ,there is also a fourth opinion concerning the transaction of this ,woman of ,endor1 that holds1 that it was neither the ,body1 or ,soul of ,samuel that was raised up1 neither the ,devil that appeared in his shape1 nor that it was the ,imposture of the ,witch alone1 or with a ,confederate1 but that it was the ,sydereal1 or ,astral ,spirit 7as they are pleased to term it7 of ,samuel that was made to appear1 and speak by the art and skill of the ,woman4 ,but because this ,tenent is not of much ,antiquity1 nor hath many assertors of it1 as also because it taketh that for an ,hypothesis1 to wit1 that there are three parts in ,man1 the ,body1 ,soul1 and ,spirit2 and that the ,soul goeth immediately after death either to ,heaven or ,hell1 the ,body to the grave1 and that the ,spirit doth for a certain time after death wander in the air1 and may be 7by a certain kind of art7 brought to appear visibly1 and to give answers of all things that it knew living1 which as yet hath never been sufficiently proved1 therefore we shall pass it over here1 having 7perhaps7 occasion to speak of it more largely hereafter4 ,we shall now come to mention some places in the ,new ,testament that are produced by some1 thereby to prove the great power of ,devils and ,witches in transferring and carrying bodies in the air1 as is that of our ,saviours temptation1 where it is said that the ,devil took him into an exceeding high ,mountain1 and that he set him upon the pinnacle of the ,temple in ,jerusalem1 from whence they thus argue3 ,that if the ,devil had power to carry our most blessed ,saviour in the air into an high mountain1 and to set him upon the pinnacle of the ,temple1 that much more hath he power to carry the bodies of ,witches who are his sworn vassals in the air1 whither he pleaseth1 or they desire4 ,to annul the force of which objection we give these reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,matth4 #c4 #af4 ,sidenote3 ,luke #c4 #bb4 ,sidenote3 ,judg4 #ae4 #ae4 #a4 ,if it were granted that the ,devil did transport our ,saviour in the air1 yet it will not follow that he can at any time when he pleaseth carry the ,bodies of ,men or ,women so likewise1 for no particular proposition will1 according to the rules of art1 infer a general or universal conclusion1 nor one example or instance inductively prove a general practice2 one ,swallow doth not make a ,summer4 ,for though once when our blessed ,saviour was baptized1 the ,holy ,ghost did descend like a ,dove1 and light upon him1 it will not follow1 that in all other of his actions of preaching1 or working of miracles1 the holy ,spirit should appear also in the form of a ,dove1 nor when other ,saints are ,baptized will it follow that it doth1 or should alwaies appear in the same form4 ,and though ,samson did once slay a thousand of the ,philistines with the jawbone of an ,ass1 it doth not follow1 that either he did so in like manner in every battel1 or that every ,man may do the like4 ,sidenote3 ,reas4 #b4 #b4 ,if it were granted that the ,devil did carry ,christs ,body in the air1 it will not follow that he can do so at any other times1 when he pleaseth1 because in the temptation of ,christ there was an extraordinary dispensation of ,god for the same1 which cannot be presupposed in the ordinary transportation of ,witches1 and therefore the argument falls quite to the ground4 ,sidenote3 ,reas4 #c4 #c4 ,in the actions of ,satan 7especially in elementary things1 for we speak not of the acts of his will7 the will1 order and licence of ,god is chiefly to be considered1 because his power 7in respect of execution7 is under the power of the ,almighty1 so that he can do nothing in this respect but what he is ordered and commanded to do4 ,and therefore the end of the action is principally to be regarded2 for if ,god should have given way that ,christ should be carried by ,satan in the air1 it was for a glorious and good end1 that the obedience of his will to the ,father might be shown1 and that his victory over the ,devil might be made manifest3 but in carrying the ,bodies of ,witches in the air1 there can be no good1 just or pious end wherefore the ,devil should be licensed1 or permitted to carry them in the air1 except it were to promote filthiness and abominable wickedness1 which were absurd and blasphemous to imagine4 ,and therefore we may rationally and plainly conclude1 that the carrying of the ,bodies of ,witches in the air1 by the power of the ,devil1 is a false1 wicked and impious opinion4 ,sidenote3 ,reas4 #d4 ,sidenote3 ,ezek4 #h4 #c4 ,sidenote3 ,beza in ,luc4 #d4 #e4 ,sidenote3 ,matth4 #d4 #a4 ,sidenote3 ,mark #a4 #ab4 ,sidenote3 ,luke #d4 #a4 ,sidenote3 ,caten4 ,aur4 ,tho4 ,aquin4 in ,luke #d4 #d4 ,some are of opinion that this whole transaction was visible1 sensible and corporeal1 as ,theophylact1 and many others4 ,some are of opinion that it was wholly in a ,vision4 ,and some take a middle way that it was partly sensible and visible1 and partly mental1 and by way of vision4 ,of which opinion the great ,cameron seems to be1 who compares it with that of ,ezekiel who saith3 ,and the spirit lifted me up between the earth and the heaven1 and brought me in the visions of ,god to ,jerusalem3 ,and sheweth that the word doth agree with the ,hebrew word 1 which is as applicable to lifting up or carrying in a vision1 as to bodily transportation4 ,and that it was either altogether1 or partly in a vision1 the learned ,beza gives us this note3 ,hoc videtur satis ostendere hc omnia per visionem quandam1 non corporali transvectione ostensione esse gesta1 quomodo nempe humanitus videre potuisset omnia regna orbis1 gloriam eorum in momento8 ,but though it be the more sound and rational opinion that the whole transaction was mental1 and in a vision1 yet we shall not altogether stand upon that1 but if it be granted that it was corporeal and visible1 yet it doth not appear that our ,saviour was in his ,body carried by the power of the ,devil in the air1 either to the top of an high mountain1 nor set upon the pinnacle of the ,temple in ,jerusalem1 and that for these reasons4 #a4 ,our ,saviour did not go to undertake this combat with ,satan unwillingly1 that he need be constrained1 or carried to try the utmost power and malice of the ,devil1 but readily and willingly by the conduct and leading of the holy ,spirit1 for the ,text saith in ,matthew2 ,then was ,jesus led up of the spirit into the wilderness1 to be tempted of the ,devil3 ,and ,s4 ,mark saith2 ,and immediately the spirit driveth him into the wilderness4 ,and ,s4 ,luke saith3 ,he was led by the spirit into the wilderness4 ,beza saith1 subductus fuit in desertum1 and ,tremellius saith1 ductus fuit1 upon the place in ,s4 ,matthews ,gospel4 ,and in ,s4 ,luke ,tremellius saith2 ,et duxit eum spiritus in desertum1 and ,beza1 actus est ab eodem spiritu in desertum4 ,and in ,s4 ,mark ,tremellius saith1 deduxit eum spiritus in desertum1 and ,beza rendreth it1 expellit eum spiritus in desertum4 ,and because of the ,greek word which is there 1 he addeth this note1 ,non significatur expulsio violenta1 sed vis divina1 qu ,christum1 7qui ad illud usq2 tempus ut privatus vixerat7 nova persona induit1 ac luct proxim ministerio prparatur4 ,therefore saith ,origen3 ,sequebatur plan quasi athleta ad tentationem sponte proficiscens1 quodammodo loquebatur3 ,duc quo vis1 invenies me in omnibus fortiorem4 ,so that it is most plain that he was no otherwise led or carried by ,satan1 but as he was led by the ,holy ,ghost1 so that he went whithersoever ,satan would desire him of his own mind and accord1 and needed not to be carried by the ,devil1 for ,s4 ,luke useth the same ,greek word both for the ,holy ,spirit leading of him1 and ,satans leading of him1 so that ,satan did not carry his body in the air1 as ,men vainly conceive4 #b4 ,though ,s4 ,matthew use the word 1 which may signifie assumpsit1 he took him1 and set him upon a pinnacle of the ,temple1 and took him into an high mountain2 yet it cannot be understood thereby that he took him1 and carried his ,body1 but that he went before1 and led ,christ to those places1 that he thought most fit for him to prevail in his temptations1 to which places ,christ went not by an unwilling constraint or hurried and carried in the air1 but by a ready willingness1 as one that certainly knew1 and was assured1 that he should win the ,victory where ever1 or how great soever the combat and temptations were4 ,and therefore ,s4 ,luke useth the same word from 1 duco1 both for the ,spirits1 and ,satans leading1 as signifying no more1 but to go before1 and lead the way1 or to draw one to such or such a place by persuasion and desire1 and not to be carried in the air1 which appeareth to be a vain and forged interpretation1 and not the true meaning of the places4 ,sidenote3 ,acts #h4 #i4 ,concerning ,simon ,magus we have before in this ,treatise sufficiently proved that he was only a deceiver and ,impostor1 and what strange feats he had done to astonish1 and stupifie the ,samaritanes1 were only jugling knacks1 or deceits by confederacy1 and no supernatural things1 so that here we will say no more1 but only add3 ,that though our ,english translation say that he bewitched the people of ,samaria with sorceries1 and that he himself1 when he beheld the miracles and signs that were done1 wondered2 yet the word that they translate in the one place bewitching1 and in the other wondered1 are both from one ,thema which is 1 de statu mentis dejicio1 facio ut aliquis mente non constet1 perterrefacio1 obstupefacio4 ,and therefore either it ought to be that the ,samaritanes were astonisht at the feats that ,simon wrought1 and that he himself was astonisht at the miracles of ,philip1 or that they were both bewitched1 for they were both under the same amazement1 and there is no reason at all to give it one sense in one place1 and a different one in the other4 ,sidenote3 ,acts #ac4 #aj4 ,sidenote3 ,acts #ai4 #ac1 #af4 ,we need not here say any thing of ,elymas who is stiled a ,magician1 because it is manifest that he was a false ,prophet1 full of all subtilty1 and all mischief1 a ,child of the ,devil1 and an enemy of all righteousness3 which character truly given to him by the unerring sentence of ,s4 ,paul1 may be really ascribed to the whole tribe and profession of such kind of seducers and deceivers4 ,like unto whom were those seven ,sons of ,sceva a ,jew1 who are called exorcists1 that took upon them to call over them that had evil spirits1 the name of the ,lord ,jesus1 saying1 ,we adjure you by ,jesus1 whom ,paul preacheth1 but were soundly beaten for their pains1 a fit reward for such vagabonds2 ,and if all that profess or practise such wicked1 vain and lying things were duely punished1 the poor ignorant people would not be so much abused as they are4 ,the other places in the ,new ,testament we have handled1 and answered1 and also have touched upon that ,text in the ,galathians where we spoke of ,fascination1 but lest it be not sufficient1 we shall handle it fully here4 ,the words are1 ,o foolish ,galathians1 who hath bewitched you1 that you should not obey the truth8 ,from whence they use thus to argue3 ,if ,witchcraft in the ,apostles time had not been known1 and practised1 he would not have made use of that ,phrase then2 concerning which we return these responsions4 ,sidenote3 ,delrio4 l4 #c4 q4 #d4 sect4 #a4 ,concl4 #b4 #a4 ,if we consider natural ,fascination was by the ,philosophers and ,poets only taken to be contagious steams flowing from the eyes1 or breaths of malevolent and envious persons1 that had some infectious diseases1 as we see in the ,plague1 ,small-pox1 ,lues ,venerea1 soreness of ,eyes1 ,tinea's1 and the like1 which are contagious to others that lie with them1 or converse near them1 the infected atomes or steams issuing in a certain ,sphear of activity1 are received by the pores1 or mouths of the sound persons1 by which they come to be infected also4 ,and this the ,poet witnessed3 ,nescio quis teneros oculus mihi fascinat agnos4 ,now this being the common opinion1 the ,apostle taketh the metaphor from thence1 as who should say1 who with their virulent and poysonous opinions have infected you1 that you should not obey the truth4 ,and this is the genuine meaning of that metaphorical phrase1 and no other sense can rationally and congruously be put upon the place1 and this conduceth nothing to that opinion of ,witchcraft that we oppose4 ,for ,philosophica seu ,physica fascinatio non nisi impropri dici potest fascinatio1 propri ver est contagio1 seu infectio4 ,and therefore did the learned ,vallesius to the same purpose speak this4 ,sed neq2 si quis pestilenti affectus febri1 aut etiam sine febre deferens secum seminaria pestis alium intuens intuentem inficiat1 dicetur fascinasse1 sed peste affecisse4 ,sidenote3 ,vid4 ,jo4 ,lazar4 ,guttier4 de fascino4 #b4 ,some of the fathers 7which may be offered for an objection7 do seem to hold that ,s4 ,paul here meant of diabolical fascination1 and so ,tertullian in ,english thus3 ,for there is also something amongst the ,gentiles to be feared1 which they call fascination1 being a more unfortunate event of praise1 and great glory3 this we sometimes interpret of the ,devil4 ,and ,s4 ,hierome saith upon this place3 ,fascination is when some things by ,magical illusions are shewed to the eyes of ,men1 otherwise than they are4 ,also ,fascination is vulgarly called that1 which doth hurt ,children1 for the eyes of certain persons are said to burn with looking1 and this act of theirs is called ,fascination1 and it may be that the ,devils are subservient to this ,sin4 ,and ,thomas ,aquinas saith3 ,and this also may be done by ,devils1 who have power of moving false imaginations1 and bringing them to the principles of the ,senses1 by changing the ,senses themselves4 ,from whence we may note these things4 #a4 ,that ,tertullian saith that they sometimes interpret this of the ,devil1 but how truly or upon what grounds he sheweth not1 and it seemeth that sometimes they did interpret it of something else1 for so his words must needs imply4 #b4 ,secondly1 ,s4 ,hierome sometime calleth fascination ,magical illusions1 and sometime that which doth hurt ,children1 by the burning of some eyes2 and then comes in with a may be that the ,devils are subservient to this sin4 ,so that he is not certain in his opinion1 nor truly knows what fascination is1 but according to vulgar opinion1 or blind conjectures4 #c4 ,and all that the ,angelical ,doctor saith1 doth but amount to the delusion of the ,senses1 by false imaginations1 so that here is no proof either of the ,devil1 or his instruments1 to cause any real fascination4 ,sidenote3 ,vid4 ,guttier4 passim4 ,sidenote3 ,galen4 de ,incantat4 #c4 ,those that hold that ,paul did allude unto natural1 or diabolick fascination1 do but mean magical illusions1 whereby the senses are abused and deceived1 to take things to be that which really they are not1 and so are but cheating ,incantations and delusory ,juglings1 for as ,galen 7if that piece be truly his7 saith3 ,incantationes verba sunt decipientia rationales animas secundum spei inceptionem1 aut secundum timoris incisionem4 ,so that though ,s4 ,paul had taken the metaphor from that which was commonly accounted fascination1 there is no necessity1 that therefore the metaphor must in all points be true3 it is sufficient that the common opinion was so1 from whose usage of such terms the ,apostle useth the word1 to fascinate1 or inchant4 ,and of this opinion was ,s4 ,hierome himself who saith thus much3 ,dign ,paulum1 qui etsi imperitus est sermone non tamen scientia1 debemus exponere non quod scierit esse fascinum1 qui vulg putatur nocere1 sed usus sermone sit trivii1 ut in ctero1 ita in hoc quoq2 loco verbum quotidian sermocinationis assumpserit4 ,so that from hence it is most evident1 that the using of the word fascination by the ,apostle1 doth not inferr the being of the thing1 but only the opinion of the vulgar1 that believed things that were not4 ,and of the same judgment is ,thomas ,aquinas in these words3 ,propri dicit ,apostolus1 quis vos fascinavit8 quasi dicat1 vos estis sicut homo ludificatus qui res manifestas aliter accipit qum sint in rei veritate4 ,therefore we shall conclude this point with the sentiment of ,s4 ,hierome3 ,nunc illud in causa est1 quod ex opinione vulgi sumptum putamus exemplum1 ut quomodo tenera tas noceri dicitur fascino1 sic etiam ,galat in ,christi fide nuper nati1 nutriti lacte1 solido cibo velut quodam fascinante sunt nociti4 ,sidenote3 ,vid4 ,valles4 de sacr4 ,philosoph4 ,sidenote3 ,galen l4 #h4 de compos4 medic4 #d4 ,but howsoever fascination might be understood1 yet it is plain1 that except the ,effluvia or steams of ,bodies that had contagious diseases1 entring into other sound ,bodies1 and thereby infecting them with their noysome vapours1 or ,atomes1 there is nothing1 but what was vain belief and credulous superstition1 as the learned ,vallesius tells us in these words1 thus rendered in ,english3 8,but if this be the way or reason of fascination1 any one may easily understand1 that fascination is a certain superstitious fear1 arising from foolish credulity1 of which sort are many other things in the life of ,man1 as for argument1 that this opinion is more approved of by ,women than by ,men1 and far more of the unlearned than of the learned4 ,although 7he saith7 ,i also see that there are those amongst the learned that are rather lovers of subtilty than verity1 who take care to defend those things that the vulgar do admire4 ,by which they would be accounted judicious magical ,juglers1 and ,men skilful of secrets40 ,and therefore he thus concludeth3 8,therefore the name of fascination is ancient1 and according to the ancient signification1 it doth not signifie any natural disease1 but a vain superstition1 arising from vulgar opinion1 and therefore neither ,hippocrates1 nor ,galen1 nor any of the ancient ,physicians1 that ,i know of do mention fascination1 neither amongst the differences nor causes of ,diseases4 ,from whence again is taken no small argument of its vanity40 ,therefore we shall conclude this point with that remarkable saying of ,galen4 8,fals etenim opiniones animas hominum proccupantes1 non solum surdos1 sed ccos faciunt1 ita ut videre nequeant1 qu aliis conspicua apparent40 #e4 ,the ,angelical ,doctor with the consent of the most part of all the learned do affirm that the ,devil by his own power cannot change corporeal matter1 unless he apply proportionate actives to fit passives1 to produce those effects he intendeth2 ,as for instance1 he can cause burning1 because there is a combustive agent in nature2 but if that were awanting1 or if there were no combustible matter1 how should he cause any ignition8 ,but if he be supposed to work diabolical fascination1 for which there is no agent in nature1 it being but an imaginary thing in the heads of the deluded vulgar2 then it will necessarily follow1 that he can work no fascination at all1 and so the whole opinion of the ,witchmongers falls to the ground4 ,for it is manifest that there is contagion1 by the infected ,effluvia or steams issuing from a diseased ,body to another by which it may be contaminated1 but otherwise there is no natural fascination1 nor any agent in nature to produce that effect1 and therefore there can be no ,diabolical fascination at all4 ,,chap4 ,,ix4 ,of ,divine permission1 providence and prescience4 ,there is no one thing that hath more promoted this false and wicked ,tenent of a kind of omnipotency in ,devils1 and the exorbitant power ascribed to ,witches1 than the misunderstanding of the true and right ,doctrine of ,divine ,providence1 and the admitting of a bare permission in ,god as different and distinct from his providence4 ,from whence it cometh to pass that not only the vulgar1 but such as tread in the steps of ,arminius1 do hold a meer bare permission1 and that ,god sits as a quiet beholder by his ,prescience from the event of things to see what will be effected by ,devils and wicked ,men1 who in the mean time run and rove about1 acting what1 when and how they please1 and that ,god hath neither hook in their nostrils1 nor bridle in their mouths1 neither keeps them in any restraint1 order or government1 and so we must needs have a mad rule in this ,world1 during this permission and naked inspection4 ,but that we may proceed in such order1 as may be clear and intelligible to the ,readers1 we shall here propose the state of the matter that we undertake to confute1 which is this3 ,that there is not in ,god a nude1 passive permission1 separate from the positive and active decree1 order and will of his ,divine ,providence and ,government1 but that he doth rule all things according to the power and determination of his own positive and actual will4 ,and this we shall prosecute in this following order and particulars4 ,those that deny that there is in ,god a passive permission separate from his decretive and actual will in his providence are accused by others1 thereby to infer the absurdity1 that ,god is the author or efficient cause of sin2 which pretended absurdity1 in truth and reason cannot be any1 because it is a simple and absolute impossibility1 that ,god should be the author of sin as these arguments do sufficiently testifie4 ,sidenote3 ,argum4 #a4 ,sidenote3 ,james #a4 #ac4 ,sidenote3 ,psal4 #e4 #d4 ,sidenote3 ,deut4 #cb4 #c4 #a4 ,that of necessity must be false1 which the ,scriptures do declare to be so1 in open and plain terms4 ,but that ,god should be the author of sin or evil1 the ,scriptures do deny in open and plain terms1 as where the ,text saith3 ,god cannot be tempted with evil3 where both the act1 and the possibility of it is absolutely denied4 ,again3 ,for thou art not a ,god that hast pleasure in wickedness1 neither shall evil dwell with thee4 ,therefore it is false that ,god is1 or can be the author of sin2 and so by consequence the supposed absurdity is a meer impossibility2 and an absurdity urged that is impossible1 is most of all absurd4 ,sidenote3 ,argum4 #b4 #b4 ,he is ens summ perfectum1 quicquid est in ,deo1 est ,deus2 but sin howsoever understood1 or accepted1 is an imperfection1 defect and an aberration from a just and perfect rule1 and therefore it is simply impossible that ,god can be the cause of any thing that is imperfect1 sinful or evil1 if sin be considered as malum culp4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,rom4 #d4 #ae4 #c4 ,god is not under any binding law given to him by some other1 for then he should cease to be supream1 independent and omnipotent3 ,now to whom there is no law given to observe1 there can be no transgression1 for the ,apostle saith1 where there is no law1 there is no transgression2 and therefore it is simply impossible that ,god should be the author1 or causer of sin1 or evil1 because there is no law that he can transgress against4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,de ,civitat4 ,dei1 l4 #b4 c4 #g4 #d4 ,god prohibiteth and hateth sin1 as the ,scriptures do every where testifie1 but ,god is the cause of nothing but that which he loveth1 and therefore cannot be the cause of the evil of sin4 ,and to speak properly sin hath no efficient cause1 but a deficient1 such as is the will of faln ,angels1 and wicked ,men1 whose irregularity of will1 from the command of ,god1 is all the cause that sin and evil hath or can have4 ,an efficient cause is only of those things that are good1 because every efficient cause doth by working put something in being3 ,but privations 7of which sort are sins7 do put nothing in being1 but do truly note the absence of beings4 ,therefore did ,s4 ,augustine say well3 ,mali causa efficiens nulla est1 sed tantm deficiens4 ,sidenote3 ,argum4 #e4 ,sidenote3 ,gen4 #a4 #c4 ,sidenote3 ,john #h4 #dd4 ,sidenote3 #a ,john #c4 #h4 #e4 ,that which properly hath an efficient cause1 hath also an end properly so called3 ,but sin hath not an end properly so called1 because the end is being1 and therefore good1 and the perfection of the thing4 ,but the ,scripture doth declare that all things that ,god created were exceeding good2 and that the cause of sin was ,man1 and the ,devil2 for the text saith1 that the ,devil was a murderer from the beginning1 and abode not in the truth3 ,and again1 ,he that committeth sin1 is of the ,devil1 for the ,devil sinneth from the beginning4 ,therefore from hence it is clear1 that ,god neither is nor can be the author or causer of sin4 ,sidenote3 ,argum4 #f4 ,sidenote3 ,vid4 ,schar4 de miser4 hom4 stat4 sub peccato1 c4 #c4 ,sidenote3 ,fulgent4 lib4 #a4 ad ,monim #f4 ,that which ,god is the author of1 doth not make ,man worse4 but sin doth make ,man worse1 therefore ,god is not the author of it4 ,and all sin is perpetrated1 because thereby it receeded from the order that respecteth ,god1 as the ultimate end of all things2 but ,god doth incline all things unto himself1 as to the ultimate end1 neither doth he turn them from himself1 because he is summum bonum4 ,and further as ,fulgentius saith3 ,deus non est ejus rei autor1 cujus est ultor4 ,at ,deus est peccati ultor1 ergo non autor4 ,and therefore we conclude1 that this is a vain pretence of an absurdity1 because it is impossible that ,god should be the author or causer of sin4 ,sidenote3 ,job #ac4 #g4 ,this plausible pretence to seem to be zealous1 not to make ,god the author of sin1 we commend as allowable2 but it is but like the zeal of the ,scribes and ,pharisees1 which was without knowledge1 because they pretend that for an absurdity1 that is a simple impossibility4 ,and they ought to remember the argument of ,job1 which is this3 will ye speak wickedly for ,god8 and talk deceitfully for him8 ,for as we ought not to suppose1 or imply him to be the author of sin2 so we ought not to rob him of his ,glory1 by detracting from his power and providence1 nor in ascribing that unto ,creatures1 that is only due unto the ,creator2 as those do that hold a nude passive permission in him separate from his will and decree in his providence4 ,neither doth the denying of this any way imply that he is the author of sin1 for a providential permission we allow as the act of his will and decree1 as we shall shew hereafter4 ,now concerning permission in ,god1 being a suspension of his efficiency in regard of some acts permitted to the creatures1 and that for just and good ends1 the definition of it and its affections or properties are so darkly handled even by those that make most ado about it1 that it would serve rather to divert ,men from the right way than to guide them in it1 or unto it4 ,therefore here we shall only note these three things1 and pursue it more fully hereafter4 #a4 ,there must be the person or power permitting that hath ability1 right and authority so to do4 #b4 ,there must be the person or power permitted that hath ability to perform the thing permitted1 otherwise it would be in vain1 and to no purpose4 #c4 ,there must be the thing or action that is permitted to be done1 or brought to pass1 by the person permitted to act1 and that must not be impossible4 #a4 ,before the ,creation it is meerly improper to attribute permission unto ,god1 because there was no person1 nor power besides himself that could act any thing1 and therefore could not be permitted1 and so the correlative being awanting1 both the relative and the relation betwixt them must necessarily fall to the ground1 as having no existence2 and so it is impossible that permission should be in ,god when there was no ,creature to be permitted1 and so could not be attributed unto him before the ,creation4 ,sidenote3 ,heb4 #a4 #c4 ,sidenote3 ,job #cd4 #ad1 #ae4 ,sidenote3 ,vid4 ,chrysost4 in ,loc4 ,sidenote3 ,psal4 #ajd4 #ai4 ,sidenote3 ,verse #i4 ,sidenote3 ,psal4 #ajg4 #be4 ,sidenote3 ,job #ch4 #aa4 ,sidenote3 ,jerem4 #e4 #bb4 ,sidenote3 ,de ,caus4 ,dei1 l4 #a4 c4 #b4 p4 #afe4 ,sidenote3 ,isai4 #ch4 #h4 ,sidenote3 ,exod4 #ad4 #ba1 #bb1 #bc4 ,sidenote3 ,id4 v4 #ag4 ,sidenote3 ,jonah #a4 #d4 ,sidenote3 ,id4 #b4 #aj4 ,sidenote3 ,psal4 #aai4 #ia4 ,sidenote3 ,greg4 #af4 mor4 #d4 ,sidenote3 ,thom4 de ,christ4 ,religion4 #acc4 ,sidenote3 ,de ,caus4 ,dei1 p4 #aga4 #b4 ,it is as improper to attribute permission unto ,god in respect of the ,physical agency of second causes1 because he not only worketh all in all1 and by his ,divine concourse and conservative power sustaineth all things by the word of his power1 and ,job tells us3 ,if he gather unto himself his spirit and breath1 all flesh shall perish together1 and man shall turn again into dust4 ,upon which place of the ,hebrews ,s4 ,chrysostome saith thus3 ,feratq2 inquit omnia1 hoc est1 gubernet omnia4 ,siquidem cadentia1 ad nihilum tendentia continet4 ,non enim minus est continere mundum qum fecisse3 ,sed si oportet aliquid quod admireris dicere1 adhuc amplius est4 ,nam in faciendo quidem1 ex nullis extantibus rerum essenti product sunt3 in continendo ver1 ea qu facta sunt1 ne ad nihilum redeant continentur4 ,hc ergo dum reguntur1 ad invicem sibi repugnantia coaptantur1 magnum vald mirabile1 plurimq2 virtutis judicium declaratur3 ,but also because he hath set all natural things their bounds1 and ordered1 decreed and determined their ends in acting4 ,now what he hath appointed1 ordered and decreed to be the agency of every creature1 and determinated its end in acting1 cannot properly be called permission1 but his will1 ordination and providence4 ,as if one should say he suffereth and permitteth the ,sun and ,moon to run their course1 it is an improper expression and injurious to his wisdom and power in his providential government of the creatures1 seeing that it is a certain truth1 ,deus operatur in omni operante3 ,and he hath appointed the ,moon for seasons1 and the sun knoweth his going down4 ,and it is absurd to say he suffereth the ,sea to ,ebb and ,flow1 when he hath set it a bound that it cannot pass over4 ,for he commandeth1 and raiseth the stormy wind1 which lifteth up the waves thereof4 ,and said1 hitherto shalt thou come and no further3 ,and here shall thy proud waves be staid4 ,and again1 ,will ye not tremble at my presence saith the ,lord1 which have placed the sand for the bound of the sea1 by a perpetual decree that it cannot pass it1 and though the waves thereof toss themselves1 yet can they not prevail2 though they roar1 yet can they not pass over it4 ,and therefore we may conclude that the whole ,creation in respect of ,physical agency is ruled according to those orders1 and not by a fortuitous chance1 or a bare passive permission4 #a4 ,for first all creatures have their ,physical agency1 and the affections and properties thereof ordained by ,god in the ,creation1 and according to this they constantly act1 except they be turned1 altered1 or suspended by the ,creator himself1 and he doth immediately act in them all1 and they cannot properly be said to be permitted4 #b4 ,they are upholden1 sustained and conserved in their several conditions1 by the word of his mighty power1 his continual concourse and divine emanation1 which if it should but cease one minute1 the whole ,creation would fall into that nothing1 from whence his ,eternal and ,omnipotent ,fiat did raise and call them forth1 so that we dare affirm with profound ,bradwardine1 ,quod necesse est ,deum servare quamlibet ,creaturam immediatis quacunq2 causa creata4 #c4 ,when he pleaseth he doth suspend the effects and agency of natural causes1 as in making the ,sun stand still in the victory of ,joshua1 and of the three ,children in the fiery ,furnace4 ,sometimes he causeth them to act contrary to their innate powers and qualities1 as in making the shaddow go ten degrees back in ,ahaz sun-dial3 and in causing the waters of the red sea1 contrary to their natures1 which are to tend downwards1 to be divided1 and to go backward1 and to be as a wall on the right hand1 and on the left1 until ,moses1 and the children of ,israel were passed through4 ,and by many other wayes and means doth he alter and change the course of natural agents1 to serve his will and good pleasure in his mercy1 or in his justice1 and yet here is no bare or passive permission4 #d4 ,besides these he ordereth all the particular acts of natural agents1 to be subservient unto his will3 ,so when ,jonah fled to ,tarshish1 the ,lord sent forth a great wind into the sea1 and raised a mighty tempest to overtake ,jonah2 and when he was cast into the ,sea1 the ,lord prepared a great fish to swallow him up1 and also the ,lord spake unto the fish1 and it vomited up ,jonah upon the dry land4 ,now the wind was not carried nor the storm raised1 by a permissive power1 but by the will and order of the ,lord ,jehovah1 who sent them1 and directed them either by his immediate power1 or by the ministry of his ,angels2 and though they wrought according to their natural agency1 yet the special ordering as to the particular act was not by permission1 but by the will and appointment of his providence4 ,neither did the great fish come by chance or permission1 but ,god in his merciful providence had prepared him for the preservation of ,jonah1 and caused him to be vomited on the dry land2 so that all creatures do not only continue according to his ordinances1 but also all elementary1 and irrational creatures do praise the ,lord by fulfilling his word1 will and providence4 ,and lest we be either censured to wrest the ,scriptures1 or to be single in this opinion1 take the judgment of some few others4 ,s4 ,gregory 7as he is quoted by learned ,bradwardine7 tells us thus much3 ,quis de ,deo ista vel desipiens suspicetur1 qui nimirm dum sit semper omnipotens1 sic intendit omnibus1 ut assit singulis2 sic adest singulis1 ut simul omnibus nunquam desit2 sic itaq2 exteriora circundat1 ut interiora impleat2 sic interiora implet1 ut exteriora circundet2 sic summa regit1 ut ima non deserat2 sic imis prsens est1 ut superioribus non recedat4 ,and ,thomas ,aquinas their great ,schoolman 7as the same author cites him7 saith3 ,qud ,deus immediat ordinat omnes effectus per seipsum1 licet per causas medias exequatur1 sed in ips executione quodammod immediat se habet ad omnes effectus1 in quantum omnes caus medi agunt in virtute caus prim1 ut quodammodo ipse in omnibus agere videatur1 omnia opera secundarum causarum ei possunt attribui1 sicut artifici attribuitur opus instrumenti4 ,therefore we will conclude this with that of ,s4 ,augustine3 ,proculdubio nullus est locs ab ejus prsentia absens2 super omnem creaturam quipp prsidet regendo1 subtus est omnia sustinendo1 non pondere laboris1 sed infatigabili virtute1 quoniam nulla creatura ab eo condita per se subsistere valet1 nisi ab illo sustentetur1 qui eam creavit4 ,extra omnia est1 sed non exclusus1 intra omnia1 sed non conclusus4 ,and these places need no fiction of an ,hebraism to expound them1 nor no device of a verb of an active termination1 and a permissive signification to evade the pressure of this truth4 ,and therefore in respect of ,physical agency we are bold with ,bradwardine to assert these three ,corollaries4 #a4 ,quod nulla res potest aliquid facere1 sine ,deo4 #b4 ,quod nulla res potest aliquid facere1 nisi ,deus per se immediate facit illud idem4 #c4 ,quod nulla res potest facere aliquid1 nisi ,deus faciat illud idem immediatis quolibet alio faciente4 ,sidenote3 ,amos #c4 #f4 #d4 ,so that however permission may be understood1 it must properly relate to intellectual and rational creatures1 and that only and especially in respect of those actions which we call moral1 that is1 in regard of sin1 evil or malum culp2 for whatsoever is malum pn1 ,god is the author1 causer and inflicter of1 according to the ,text3 ,shall there be evil in a ,city1 and the ,lord hath not done it8 ,to understand aright the nature of permission1 we are to consider the affections1 properties and adjuncts of it1 both in regard of the person permitting1 the creature permitted to act1 and the thing permitted to be done1 with all the circumstances about them1 and these we shall take from their ,ring-leader and great ,champion ,arminius himself in these points4 ,sidenote3 ,vid4 ,twisse ,vindic4 grat4 de permiss4 p4 #cda4 #e4 ,and first in respect of the person permitting 7he saith7 it is necessary that he know1 what1 to whom1 and the ability of performance1 that is to be granted1 or used1 by the person permitted1 and that the person permitting have power to permit and to impede1 and also that he have the right and authority of permitting4 #b4 ,in the person permitted1 it is necessarily requisite1 that he have sufficient power to effect and perform the thing permitted1 if not hindered2 for otherwise it would be nonsense to say1 that a person is permitted to do an act that he hath no power to perform4 #c4 ,if the person permitted have sufficiency of power to perform the act permitted1 yet there is also required a propension and disposition in the person permitted1 to perform the thing permitted1 otherwise the permission as to that act would be without a certain end1 and so would be in vagum1 inconstant and not to be performed1 and therefore he concludeth thus3 ,im nec rect dici potest quod alicui actus permittatur1 qui actus illos prstandi affectu nullo tenetur4 ,sidenote3 ,de permiss4 p4 #cdb4 ,sidenote3 ,eccles4 #g4 #bi4 #f4 ,we shall omit the exceptions that the learned and subtile ,dr4 ,twisse hath made against diverse particulars in these passages1 and shall only fix upon one that is manifestly false 7if he mean of permission in general which he confesseth47 ,for in the ,angels and ,adam before their falling and committing of sin1 there was not any propension or disposition to sin1 and therefore to this we shall give the most acute answer of ,dr4 ,twisse in these words3 ,nam lict insit homini propensio ad peccandum 7scilicet post lapsum7 per modum dispositionis1 qu prcedanea sit permissioni actus peccaminosi2 ,at in ,adamo 7ante lapsum7 nulla inerat hujusmodi dispositio1 aut ad peccandum propensio1 ante peccatum ejus primum4 ,sed neq2 in ,angelis1 qui statu suo ceciderunt4 ,secundo1 ut ut dispositio1 sive habitus insit qui inclinet ad agendum1 non est ex natura dispositionis sive habitus cujuscunq2 ut faciat hominem propendere ad actum aliquem particularem1 cujus vel solius ratione dicitur permissio4 ,and though it be granted that ,god did create the ,angels1 and ,adam in statu labili1 wherein they had a sufficiency of power or grace not to have sinned1 or faln1 and though that power or grace was not withdrawn from them1 and that there was no coaction upon their wills to inforce them to sin2 for if it had been so1 their falls would have been no sin3 so neither did ,god supply them with more assisting grace to have upholden them1 for then their estate had not been labile1 nor they in a possibility to sin4 ,but it is manifest that they in their ,creation were set in quilibrio1 and had equal power of freedom of will either to sin or not to sin1 and so had no propension or disposition at all to commit that sin1 to which they were left by a free permission3 and so propension and disposition to the act permitted 7if permission be understood generally7 had no place in the ,angels nor ,adam before their first sinning1 according to the ,text1 ,god made man upright1 that is like a straight or right line that falling perpendicularly upon another right line1 doth incline to neither end of the line upon which it falls1 so ,adam was made upright without any propension or inclination to sin at all4 ,and if this propension and disposition be understood1 and applied to ,angels in their condition after their fall1 then it is true they have not only an inclination but a most strong will and desire to commit more evil and mischief than ,god in his goodness permits them to perform1 for the ,devil goeth about like a roaring ,lion seeking whom he may devour1 and it was ,satan that not only had a disposition1 but desired to sift ,peter as wheat4 ,and it is manifest that wicked ,men have a strong will and desire to commit mischief2 but that ,god hath an hook in their ,nostrils1 and a ,bridle in their ,jawes wherewith he curbs and restrains them1 that they cannot act out all the mischief that they intend1 as is manifest in the example of ,sennacherib and many others4 ,sidenote3 ,twisse de ,permiss4 ut supra4 ,sidenote3 ,fran4 ,jun4 de peccat4 prim4 ,adam4 p4 #aaa1 #aad4 ,sidenote3 ,august4 ,enchir4 #ge1 #gf4 #g4 ,permission must be referred and reduced to the will of ,god1 for nolition is an act of his will as well as volition3 and to speak properly and truly1 permission is but an act of the ,divine ,will not to impede such or such particular actions of the creatures2 and therefore the same things will follow from his volition or his will non impediendi1 as from his volition to the acts of a free agent1 seeing neither do put coaction upon the will of the ,creature that is to act4 ,and that permission is an act of the ,divine will1 and to be reduced unto it ,arminius confesseth in these words3 ,permissionem ad genus actionis pertinere ex ipsa vocis flexione est notum1 sive per se sive reductive1 ut in ,scholis loquuntur4 ,cessatio enim ab actu1 ad actum quoq2 est reducenda3 causam autem proximam immediatam habet voluntatem1 non scientiam1 non potentiam1 non potestatem1 licet ista in permittente requirantur4 ,and when he defineth permission1 he saith3 ,permissio ,dei1 est actus voluntatis ,divin2 than which nothing can be more clear4 ,and not much different from this is the definition of permission1 that is given by learned ,junius thus3 ,est autem permissio actus voluntatis1 quo is penes quem est alienas actiones inhibere1 eas non inhibet1 sed agentis voluntati permittit earum modum4 ,and again he saith3 ,apud ,deum ver ,opt4 ,max4 nulla est omnino permissio1 nisi voluntaria3 quandoquidem omnis divina permissio principio interno est1 id est1 voluntate ipsius1 movetur ad finem quem voluntas prfinivit ejus4 ,but we will conclude this with that of ,s4 ,augustin thus ,englished3 8,not any thing cometh to pass1 unless the ,omnipotent will have it to be done1 either that it may be done by his suffering1 or by his ,volition4 ,neither is it to be doubted that ,god doth well1 even by suffering those things to be done1 that are done evilly2 ,for he doth not permit but by a just judgment1 and verily every thing is good that is just4 ,although therefore those things that are evil1 in as much as they are evil1 they are not good2 notwithstanding1 as they are not only good1 but also as they are evil1 it is good4 ,for unless this were good that there should be evils1 they would by no means be permitted of the omnipotent good1 to whom without all doubt it is always as easy to do that which he would1 as it is easy not to suffer that which he would not have to be40 ,by all which it is plain that his permission is the act of his ,divine ,will1 and if he would not have it done he would not permit it1 and so the same consequences will follow from ,nolition1 that follow from ,volition1 in respect as they are both acts of the ,divine ,will4 ,sidenote3 ,twisse ut supra4 #cdf4 ,sidenote3 ,prov4 #af4 #d4 #h4 ,it is a certain truth that all moral actions are performed by a physical power in respect of the sustentation of the will in its natural being while it acteth1 and that the creature is conserved even in the act as it is natural1 though there be obliquity in the will of the creature acting in reference to the law given1 or made known unto it4 ,and this ,arminius acknowledgeth in these words3 ,necesse itaq2 est1 ut cum ,deus potenti creatur actum aliquem permittit1 creatura illa conservetur1 ut sit1 vivat1 potentia ejusdem permaneat1 idonea ad actum producendum1 nulla major vel qualis potentia opponatur1 objectum deniq2 offeratur1 potentia permittatur4 ,from whence therefore to instance in the first sin of the ,angels and ,adam1 besides the equal power and liberty of will that they had to sin or not to sin1 it is manifest that ,god willed and determined not to withdraw his conservative power from them1 but that they might be and live in the very act of their sinning4 ,neither did he withdraw that power they had1 nor opposed a greater1 or equal power to impede them1 much less did he create or infuse any evil into their natures1 nor put upon them any coaction of will1 to inforce them to sin1 but solely left them to the power and liberty of their own free wills4 ,and though by his prescience he certainly knew that they would sin and fall1 yet he determined in his purpose not to hinder them1 but by his providential decree did set down how to guide and order that fall and defection the most advantagiously for his glory both in his ,mercy and ,justice4 ,so that even in this there was no bare passive permission1 separate and distinct from his will and decree in his providence1 but only permission to the moral act of their wills1 which by his wisdom1 decree and providence1 he ordered for his own glory1 according to the ,text3 ,the ,lord hath made 7or wrought7 all things for himself1 yea1 even the wicked for the day of evil4 ,the ,hebrew word hath wrought1 doth properly signifie1 to work by polishing1 trimming1 or framing and fitting1 so that the wicked 7who have made themselves so by the acts of their own wills7 ,god by his decree and providence doth polish1 fit and order for the setting forth of his own glory in framing the wicked for the day of evil1 the evil of punishment and judgment4 #i4 ,further it is necessary that the creature acting a moral act 7especially in this case of the ,angels and ,adam before their fall7 have the liberty and freedom of will1 and that the will at the instant of the act1 be not restrained nor under a coactive power1 for otherwise malum culp or sin would cease to be evil1 and so there could be no sin at all4 ,and thus far1 and in this peculiar respect only1 the ,angels and ,adam before their acting of sin1 and in the very instant of the act it self1 were permitted1 that is1 ,god willed and determined not to impede them1 but for the ordering of that sin and fall1 the permission was conjoined with his will and providence1 and not separate from it1 or a nude permission4 ,sidenote3 ,rom4 #g4 #h1 #aa4 #aj4 ,that malum culp1 or sin doth arise by the occasion of a law2 for where no law is1 there can be no sin1 and therefore the ,apostle saith3 ,but sin taking occasion by the ,commandment1 wrought in me all manner of concupiscence4 ,so that sin considered as it is sin1 is an ,aberration or ,deviation of the ,will of the creature from the revealed law of the ,creator1 and hath simply and absolutely no other causality1 but only the deficiency and of the ,creature to produce it1 especially in these cases of the ,angels and ,adam in their first acts of sin4 ,sidenote3 ,psal4 #gc4 #ah4 ,sidenote3 ,psal4 #cg4 #aj4 ,sidenote3 ,psal4 #ge4 #f1 #g4 #aa4 ,now we will come to the application of this unto wicked ,men as they are under original and actual sins1 and that in these few examples4 #a4 ,it is not by a bare permissive power1 but by his will and order in his providence1 for he setteth up the wicked in slippery places1 and yet a little while and the wicked shall not be3 yea1 thou shalt diligently consider his place1 and it shall not be4 ,so ,cain was suffered to slay his ,brother ,abel1 but by and by he was sent from the presence of the ,lord into the land of ,nod3 ,so he set up ,saul to be ,king over ,israel1 and soon after rejected him1 and also destroyed him3 these were by providence1 not only bare permission4 #b4 ,for promotion cometh neither from the ,east nor the ,west1 nor from the ,south3 ,but ,god is the judge1 he pulleth down one1 and setteth up another4 ,so wicked ,haman was set up to be the highest in the ,kingdom next ,ahasuerus1 and got a decree to have all the ,jewes put to death1 and had set up a pair of ,gallows to hang ,mordecai upon1 and yet see the providence of ,god1 who quickly brought him to be hanged upon them himself3 and this will be further made out where we speak of providence4 ,sidenote3 ,resp4 ,fludan4 ad ,lanov4 p4 #ah4 #ab4 ,though those that ascribe so large a power unto ,devils and ,witches1 do take it for granted that they are only under a bare passive permission1 and that the faln ,angels do act1 what1 when1 where and how they list1 yet is it a meer falsity1 for they are under the rule of ,gods ,divine ,will1 decree and providence1 and do act nothing1 but as and so far as they are licensed1 ordered and limited by his will and providence1 and are under a punctual restraint1 nay kept in the chains of everlasting darkness unto the judgment of the great day1 as we shall prove at full in that ,chapter where we handle the knowledge and power of faln ,angels4 ,and therefore here we shall only say this1 that if ,devils could do as much mischief as they would1 and were under no restraint or chains1 then none of the godly would be left alive4 ,but it is manifest that ,devils do act nothing 7excepting the obliquity and evil of their own wills7 but meerly as instruments of the ,divine ,will and ,providence1 for as the ,christian ,philosopher saith3 ,illa est impietas2 nimirum ea falso attribuere creaturis1 qu radicaliter ,deo soli sunt propria1 inter ctera1 actum aliquem peculiarem in diabolo esse existimare1 qui non est originaliter ,deo1 consequenter immediat1 cum essentialis ,dei actus sit per se sine divisione in omni re4 ,sidenote3 ,greg4 in ,dialog4 ,sidenote3 ,isai4 #db4 #i4 ,sidenote3 ,acts #ae4 #ah4 ,sidenote3 ,august4 de4 ,trinit4 l4 #ae4 c4 #g4 ,sidenote3 ,ephes4 #a4 #aa4 ,sidenote3 ,psal4 #aae4 #c4 ,sidenote3 ,psal4 #cc4 #ac1 #ad1 #ae4 ,sidenote3 ,vid4 ,rivet4 de ,provid4 ,disput4 #a4 ,sidenote3 ,august4 de lib4 arbitr4 l4 #c4 ,concerning ,divine prescience1 which is as ,s4 ,gregory saith1 ,prscientia est unamquamq2 rem antequam veniat1 videre1 id quod futurum est priusquam prsens sit prvidere1 we may only note this1 ,that it is certain and infallible1 as saith the ,lord by the ,prophet3 ,behold the former things are come to pa1 and new things do ,i declare1 before they spring forth ,i tell you of them3 ,also1 known unto ,god are all his works from the foundation of the ,world4 8,so that his prescience is that infallible vision1 by which he comprehendeth all what he knows by one eternal1 immutable and ineffable vision40 ,but this prescience in ,god doth not flow from the things that are to come to pass1 but from his decree1 by which all future things are determined1 who doth all things according to the counsel of his own will1 for ,god is in heaven1 he hath done whatsoever he pleased4 ,but this prescience is not to be considered only by it self1 as a bare vision1 or inspection1 but as it is coupled and joined with his providence1 ,for the ,lord looketh from heaven1 he beholdeth all the sons of men4 ,from the place of his habitation he looketh upon all the inhabitants of the earth4 ,forming 7or framing7 likewise their hearts1 and considering all their works4 ,and this prescience considered solely by it self1 is not the cause of the things that come to pass1 for as the ,father saith well3 ,sicut tu memoria tu non cogis facta esse qu prterierunt1 sic ,deus prscientia su non cogit facienda qu sunt futura4 ,so that we conclude that ,god by a naked prescience doth not only behold infallibly the things that are to come1 and so is only a spectator of what ,devils and wicked ,men will do1 but also that he doth order1 rule and predesign all their works and actions4 ,sidenote3 ,andr4 ,rivet4 disputat4 ,thes4 #a4 p4 #d4 ,sidenote3 ,de provid4 ,trac4 p4 #i4 ,sidenote3 ,isagog4 ,christ4 c4 #cb4 p4 #eb4 #a4 ,as touching ,gods ,government and ,administration of the ,world by his ,divine providence1 we shall in the first place lay down some of the definitions of it from the most sound and learned ,divines of the ,reformed ,churches1 and that in ,english1 after this order4 ,the acute and learned ,rivet describes it thus3 8,providence is an ineffable force and virtue of the ,divine ,sapience and ,potency1 by which ,god doth conserve and govern to his own ,glory all his ,works according to his eternal1 most wise1 and most free decree1 and directing every thing in time unto its end40 ,johannes de ,spina defines it thus3 8,providence is the prescience and counsel of ,god eternal1 most free1 immutable1 most just1 most wise2 most good1 whereby ,god worketh and determineth all good things in all1 but doth only permit evil things1 and doth dispose and direct all things to his own ,glory and the ,salvation of his elect40 ,and much to the same purpose doth ,lambertus ,danus speak in these words3 8,providence is a most free and most powerful action of ,god1 by which he not only stirreth up and governeth universals1 but also singulars1 in every one of their single actions4 ,and 7he saith7 it is called a most free and most powerful act1 because it can neither be hindered nor overcome by any law40 ,and to these for substance do agree ,calvin1 ,musculus1 ,beza1 ,zanchius1 and the rest of all ,orthodox ,divines4 ,sidenote3 ,exeges4 ,loc4 #f4 p4 #adc1 #add4 c4 #b4 ,but we shall chiefly insist on that definition that is given by learned ,piscator in these words3 8,the providence of ,god is his eternal1 most wise1 most just and immutable counsel or decree1 whereby he doth most freely govern all things by him created to the glory of himself1 and the ,salvation of his elect40 ,to which he giveth this explication3 8,that it doth consist of a ,genus and three differences4 ,the ,genus is the word ,decretum which is illustrated by four adjuncts2 ,eternity1 ,sapience1 ,justice and ,immutability4 ,the first difference is taken from the objects2 which are all created things4 ,the second from the ends1 which are two1 the ,glory of ,god1 and the ,salvation of the elect4 ,the third from the effect1 which is the government of things created1 which ,gubernation is illustrated by the adjunct which is liberty40 ,sidenote3 ,acts #b4 #bc4 ,sidenote3 ,acts #d4 #bg1 #bh4 ,sidenote3 ,heb4 #a4 #c4 ,sidenote3 ,matth4 #aj4 #bi1 #cj1 #ca4 ,sidenote3 ,deut4 #ai4 #d1 #e4 ,sidenote3 ,gen4 #de4 #e4 ,sidenote3 ,prov4 #af4 #cc4 ,sidenote3 ,prov4 #af4 #d4 ,sidenote3 ,rom4 #i4 #bb1 #bc4 ,sidenote3 ,rom4 #h4 #bh1 #cj4 ,sidenote3 ,psal4 #aae4 #c4 ,sidenote3 ,rom4 #i4 #ae1 #ah4 ,sidenote3 ,job #cd4 #ac4 #c4 ,the parts of this definition are thus proved4 #a4 ,that the providence of ,god is his counsel and decree1 appeareth most plainly from these ,scriptures3 ,peter in his ,sermon to the ,jews upon the day of ,pentecost saith3 ,him 7that was ,jesus7 being delivered by the determinate counsel and foreknowledge of ,god 7 7 ye have taken1 and by wicked hand have crucified and slain4 ,and again the ,church at ,jerusalem in their prayers say thus3 ,of a truth against thy holy ,child ,jesus whom thou hast anointed1 both ,herod1 and ,pontius ,pilate1 with the ,gentiles1 and people of ,israel were gathered together1 ,for to do whatsoever thy hand and thy counsel determined 7 7 before to be done4 #b4 ,that all things created 7nay also those things which do seem to happen fortuitously1 or to be by permission1 as sinful actions7 are governed and ordered by the providence of ,god1 as these ,scriptures will sufficiently demonstrate4 ,christ ,jesus the son of ,god1 doth uphold 7or sustain7 all things by the word of his power4 ,and doth not our ,saviour tell us3 ,are not two sparrows sold for a farthing1 and one of them shall not fall on the ground without your father8 ,but the very hairs of your heads are all numbred4 ,fear ye not therefore1 ye are of more value than many sparrows4 ,that place concerning the ,cities of refuge1 and the fleeing of the ignorant man-slayer thither is most remarkable1 and is this4 ,and this is the case of the slayer1 which shall flee thither1 that he may live3 whoso killeth his neighbour ignorantly1 whom he hated not in times past1 as when a man goeth into the wood with his neighbour to hew wood1 and his hand fetcheth a stroak with the ax to cut down the tree1 and the head slipeth from the helve1 and lighteth upon his neighbour that he die1 he shall flee unto one of those ,cities1 and live4 ,and was not the action of ,josephs brethren1 sin and sinful in selling of him to the ,ismaelites1 and yet he acknowledgeth1 that ,god sent him before them to preserve life4 ,so that ,god brought good forth of evil1 and doth order even the sins of the wicked to just and good ends by his ,divine ,providence4 ,again3 ,the lot is cast into the lap1 but the whole disposing thereof is of the ,lord4 ,so when the ,men in the ,ship with ,jonah did cast lots1 by the ,lords disposing the lot fell upon ,jonah who was justly guilty1 and so by providence pointed out4 #c4 ,that ,god doth govern all things to his own glory is manifest by these ,texts3 ,the ,lord hath made all things for himself2 yea even the wicked for the day of evil4 ,and1 what if ,god1 willing to show his wrath1 and to make his power known1 endured with much long suffering the vessels of wrath fitted to destruction3 ,and that he might make known the riches of his glory on the vessels of mercy1 which he had afore prepared unto glory8 ,and that he governeth all things for the ,salvation of his elect1 is plain3 ,and we know that all things work together for good1 to them that love ,god1 to them who are the called according to his purpose4 ,so that if ,god be for the ,elect1 who can be against them8 #d4 ,that ,god doth govern all things most freely is clear1 because he is omnipotent and supream1 and there is no power that can either impede1 or constrain him1 ,for he hath done whatsoever he would1 both in ,heaven and ,earth4 ,and the ,apostle saith2 ,i will have mercy upon whom ,i will have mercy4 ,therefore hath he mercy on whom he will have mercy1 and whom he will he hardeneth4 ,for who hath given him a charge over the earth8 or who hath disposed the whole world8 ,sidenote3 ,gen4 #cg4 #ah1 #ai1 #bj1 #bf1 #bg4 ,sidenote3 ,id4 #de4 #e4 #ej4 #bj4 ,sidenote3 ,prov4 #ba4 #a4 ,sidenote3 ,exod4 #g4 #c4 ,sidenote3 ,id4 #i4 #af1 #ag4 ,sidenote3 ,rom4 #i4 #ag4 ,sidenote3 ,psal4 #aje4 #be4 ,sidenote3 ,rom4 #h4 #ad4 ,sidenote3 ,matth4 #d4 #a4 ,sidenote3 ,mark #a4 #ab4 ,sidenote3 ,luke #d4 #a4 ,sidenote3 ,gen4 #i4 #bg4 ,sidenote3 #b ,sam4 #bd4 #a4 ,sidenote3 #a ,chron4 #ba4 #a4 ,sidenote3 #a ,kings #bb4 #bb4 ,sidenote3 ,judges #i4 #bc1 #ef1 #eg4 ,sidenote3 ,psal4 #ha4 #aa1 #ab4 ,sidenote3 ,acts #ad4 #af4 ,sidenote3 ,rom4 #a4 #bd4 ,sidenote3 ,gen4 #bj4 #f4 #d4 ,the several ways that ,god useth in governing the creatures in the world whether good or bad1 may be comprised in these four ways4 #a4 ,he ruleth and ordereth them1 by bending1 inclining and turning of their wills and intentions1 to serve and fullfil his decree and pleasure4 ,so when the ,brethren of ,joseph were fully resolved to murther him1 ,god by the means of ,reuben and ,judah1 so wrought upon their minds and wills1 that they were contented to sell him to the ,ismaelites1 that so the determinate counsel of ,god might be fulfilled2 for though they intended it for evil1 that he might never return to his ,father1 nor to have his dream fulfilled that they might bow down before him1 yet ,god intended it for good1 and so brought it to pass4 ,and this he did not by changing or taking away their natures1 nor by putting a coactive power upon their wills2 but by inclining and bending them to his own purpose1 so that the act was the act of their own wills1 but the moving of their wills to spare his life was from the ,lord3 for as he that made the eye must needs see1 so he that made the will must needs have a power to move1 incline and turn it4 ,and therefore the ,father said well1 ,certum est1 nos velle cum velimus1 sed ,deus facit1 ut velimus bonum4 ,and it is apparent that the hearts of all men are in the hands of the ,lord1 and he turneth and inclineth them according to his will and purpose1 as saith ,solomon1 ,the ,kings heart is in the hand of the ,lord1 as the rivers of water3 he turneth it whithersoever he will4 ,upon which the note of ,tremellius and ,junius is this3 ,est quidem animus omnium hominum gubernaculum1 quo velut naves in mediis aquis reguntur corpora actiones nostr3 tamen ne ipsorum quidem regum animus ex seipso permovetur1 impellitur1 inhibeturque1 sed ,deus in singulorum animis1 veluti clavum tenet4 ,and concerning the wicked ,god saith3 ,i will harden the heart of ,pharaoh1 and multiply my signes and wonders in the land of gypt4 ,and again3 ,and indeed for this cause1 have ,i raised 7made thee stand1 feci ut existeres1 as ,beza notes7 thee up1 for to shew in thee my power1 and that my name may be declared throughout all the earth4 ,and as yet exaltest thou thy self against my people1 that thou wilt not let them go8 ,and further the ,text saith3 ,he turned their hearts1 to hate his people1 to deal subtilly with his servants4 #b4 ,god also ruleth and ordereth his creatures by leading1 drawing1 inciting and moving their wills to his own ends and purposes1 as sometimes to good1 as in his own people3 ,for as many as are led by the spirit of ,god1 they are the sons of ,god4 ,and so was our ,saviour led1 or driven 71 1 7 into the wilderness1 to be tempted of the devil4 ,to this agreeth the blessing and prophecie of ,noah3 ,god shall perswade1 or allure ,japhet1 to dwell in the tents of ,shem4 ,sometimes ,god inciteth the creatures to evil by the ministery of ,satan1 as is manifest in these examples4 ,for the ,text saith1 ,and again the anger of the ,lord was kindled against ,israel1 and he moved ,david against them1 to say1 ,go number ,israel and ,judah4 ,and another place saith3 ,and ,satan stood up against ,israel1 and provoked ,david to number the people4 ,whereby it is plain that ,satan was the instrument1 as sent and ordered of ,god to move ,david to number the people1 that thereby the ,king and people might be punished1 and the ,king thereby brought to a deeper sight of his sins1 repentance1 and a closer trusting and adhering to his ,god4 ,so when the ,lord intended to have ,ahab to go up to ,ramoth ,gilead that he might be slain1 he sent forth an evil ,angel1 to be a lying spirit in all ,ahabs ,prophets1 and said unto him1 ,thou shalt perswade him1 and prevail also3 ,go forth and do so4 ,so that what ,god orders1 ,satan doth but execute4 ,so when ,god intended to punish and destroy ,abimelech1 and the ,men of ,shechem1 he sent an evil spirit between them to divide them1 and so accomplisht his will upon both parties1 as saith the ,text3 ,thus ,god rendred the wickedness of ,abimelech which he did unto his father1 in slaying his seventy brethren4 ,and all the evil of the men of ,shechem1 did ,god render upon their heads3 and upon them came the curse of ,jotham the son of ,jerubbaal4 #c4 ,god ruleth his creatures by permission1 or his will of not impeding them to act according to their wills and power1 as in these cases4 ,for ,god speaking of his people of ,israel saith3 ,but my people would not hearken unto my voice2 and ,israel would none of me4 ,so ,i gave them up unto their own hearts lusts1 and they walked in their own counsels4 ,agreeable to which is that in the ,acts3 ,who in times past suffered all nations to walk in their own ways3 which is as ,beza notes3 ,ex arbitrio suo vivere1 nulla ipsis prscripta ratione religionis4 ,and in this sense1 and to this purpose it is that ,god gave 77 them up to uncleanness1 through the lusts of their own hearts2 because of that horrible ,idolatry that formerly they were guilty of4 #d4 ,god ruleth his creatures by his providence1 sometimes by repressing1 prohibiting and impeding the execution of their wicked wills1 as is clear in the case of ,abimelech ,king of ,gerar1 who took ,sarah ,abrahams ,wife intending to have had carnal knowledge of her1 but ,god plagued him and his ,family1 and said2 ,for ,i also withheld thee from sinning against me2 therefore ,i suffered thee not to touch her4 ,now we shall come to consider how the faln ,angels are under the rule and restraint of this ,divine and all-governing providence1 wherein we shall make it appear1 that they act nothing in this elementary and sublunary ,world1 after any corporeal manner1 but as they are ordered1 licensed and limited by the will and decree of the ,almighty1 and so do not wander and rove at their own pleasures to act in corporeal things1 what1 when and how they list1 as the ,witchmongers vainly suppose1 and this we shall clear in these particulars4 #a4 ,it cannot rationally be supposed that ,god is less wise1 in ruling and ordering the ,prince of darkness1 the ,prince of ,devils1 and the head of all ,rebellion and ,rebels1 than he is in ruling his ,subjects and ,servants1 which are all wicked men2 but all these he ruleth with a rod of ,iron1 and breaketh them in sunder like a ,potters vessel3 ,and therefore much more hath he a restraint upon1 and a rule over the faln ,angels who kept not their first estates1 and therefore are reserved in chains in darkness until the judgment of the great day4 ,sidenote3 ,matth4 #be4 #da4 ,sidenote3 ,luke #h4 #ca4 #b4 ,as he is the ,prince and ,ring-leader of all ,sin and ,rebellion against ,god1 though he yet have not his final punishment1 unto which he is reserved for the judgment of the great day1 and though he be not yet thrust into the abysse or great depth1 nor into that everlasting fire that is prepared for him and his ,angels2 yet is he kept in chains and darkness1 and can act nothing but as he is licensed1 ordered and limited by the ,almighty4 ,sidenote3 ,thom4 ,aquin4 ,caten4 aur4 in ,luc4 #h4 p4 #bjj4 #c4 ,and though he compass the earth to and fro1 and walk about like a roaring lion seeking whom he may devour1 yet is that but according to the malice and purpose of his wicked will1 for in punishing or afflicting of the godly he must have licence from ,god first1 or else he can do nothing in this ,elementary ,world1 as is most manifest in the affliction of ,job1 neither could he enter into the herd of ,swine1 but by ,christs leave and order1 nor deceive ,ahabs ,prophets but by order from the ,lord4 ,and therefore an ancient ,father said well3 ,quod si super porcos potestatem non habent1 mult magis nullam habent ,dmones contra homines factos ad imaginem ,dei2 oportet ergo ,deum solum timere1 contemnere autem illos4 ,therefore we shall conclude this briefly here1 having occasion to handle it more fully hereafter1 to wit1 that the ,witchmongers can have no shelter for their opinion from the ,doctrine of ,gods permission 7if rightly understood7 because ,god doth neither order1 nor permit faln ,angels to act any thing 7especially in corporeal things7 but what is for just1 good1 and wise ends1 which cannot be shewed in these actions attributed to ,witches4 ,,chap4 ,x4 ,whether faln ,angels be ,corporeal or simply ,incorporeal1 and the absurdity of the assuming of ,bodies1 and the like consequents4 ,i am not insensible what great censure ,i may incurr for entring upon such a ticklish and nice point as the corporeity or incorporeity of ,angels1 seeing it hath exercised and crucified the wits of the most learned in all ages1 especially being but an obscure person1 and not heightned with those lofty titles that usually elevate ,mens fames1 more by those attributes than by the weight and strength of their arguments4 ,yet it being no necessary ,article of the ,christian ,faith1 but that a ,man may lawfully defend either1 it cannot rationally be judged by understanding ,readers either to be pride or just offence for me to handle this subject4 ,for seeing that most of the ,christian and ,learned ,fathers for the space of four hundred years after ,christ1 were of the opinion that they were corporeal1 it can be no novelty in me to revive or assert that opinion1 and therefore ,i shall labour to make it manifest in this ensuing order4 ,sidenote3 ,the immort4 of the ,soul1 p4 #g1 #h4 ,sidenote3 ,nov4 ,organ4 lib4 #a4 p4 #di4 ,sidenote3 ,ibid4 p4 #ba4 #a4 ,there is a late way of arguing taken up by ,dr4 ,moore and others1 that they will undertake to prove a thing to be so or so1 or else to make ,man to deny his own faculties4 ,and so the said ,doctor doth undertake to prove the existence of immaterial and incorporeal beings1 or else he thinketh he bringeth ,men to deny their own faculties3 ,and these faculties he maketh to be1 common notions1 external sense1 and evident and undeniable deductions of reason4 ,and concludeth that1 what is not consonant to all or some of these is meer fancy1 and is of no moment for the evincing of truth or falshood1 by either its vigour or perplexiveness4 ,but this will not accomplish the business he intends1 for these reasons4 #a4 ,because there is not the common notion of a spiritual and immaterial being in all or any ,man1 neither is it 7to use his own words7 true at first sight to all men in their wits upon a clear perception of the terms1 without any further discourse or reasoning1 but is only a bare supposition without any proof or evidence at all4 #b4 ,the being of an immaterial and spiritual substance can no way incurr into the senses nor affect them1 because it is manifest 7as ,des ,cartes hath sufficiently proved7 that all sensation is procured by corporeal contact1 and not otherwise4 ,and though we deny not that there have been1 are and may be apparitions1 that cannot be rationally supposed to be the ordinary ,phnomena of corporeal matter1 yet affecting the senses1 there must be something in them that performeth that effect1 that is corporeal1 or else the senses could not be wrought upon1 for immateriale non agit in materiale1 nisi eminenter ut ,deus4 #c4 ,no right deductions can possibly be drawn from the highest power of ratiocination1 where the understanding hath no cognoscibility of the things that reason would draw its conclusions from1 for as the same ,doctor frameth his ,axiome which is this3 ,whatsoever things are in themselves1 they are nothing to us1 but so far forth as they become known to our faculties or cognitive powers4 ,but we assert 7which we shall make good anon7 that our faculties or cognitive powers 7how far soever some would vainly magnifie and extol them7 have not the power of understanding beings that are simply and absolutely immaterial and incorporeal4 #d4 ,there is nothing that is more undoubtedly true than what the ,lord ,verulam hath told us in these words3 ,causa vero radix fer omnium malorum in scientiis ea una est3 quod dum mentis human vires falso miramur extollimus1 vera ejus auxilia non quramus4 ,and again3 ,subtilitas natur subtilitatem senss intellects multis partibus superat1 the which may be proved from many undeniable instances1 which need not here be mentioned1 only we shall add what the aforesaid learned ,lord speaks to the same purpose which is this3 8,the fault of sense is twofold3 ,for it either forsaketh or deceiveth us4 ,for first there are many things that escape the sense1 though rightly disposed1 and no way impeded either by the subtilty of the whole body or by the minuteness of the parts1 or by the distance of place1 or tardity and velocity of motion1 or by the familiarity of the object1 or by reason of other causes4 ,neither again1 where the sense doth apprehend the thing1 are those apprehensions sufficiently firm4 ,for the testimony and information of sense is always from the ,analogie of ,man1 not from the ,analogie of the ,universe40 ,and it is altogether asserted with great error1 that sense is the measure of things4 ,neither can these notions the ,doctor would make so clear1 be had or gathered1 without some intimation from some of the senses4 ,sidenote3 ,an ,antidot4 c4 p4 #ab4 ,sidenote3 ,immortal4 p4 #ba4 #b4 ,further the ,doctor tells us that the ,idea of a ,spirit is as easie a notion1 as of any other substance whatsoever4 ,and he also saith3 8,nevertheless ,i shall not at all stick to affirm1 that his ,idea or notion 7speaking of ,god7 is as easy as any notion else whatsoever1 and that we may know as much of him as of any thing else in the ,world40 ,this later he speaketh concerning ,god4 ,but that these assertions are unsound1 these following reasons will sufficiently evince4 ,sidenote3 ,reas4 #a4 #a4 ,he doth define a ,spirit thus3 ,a ,spirit is a substance penetrable and indiscerpible4 ,now if it be true that he affirms before1 that1 8the subject1 or naked essence1 or substance of a thing is utterly unconceiveable to any of our faculties1 and that if we take away aptitudes1 operations1 properties and modifications from a subject1 that then the conception vanisheth into nothing1 but into the ,idea of a meer undiversificated substance1 so that one substance is not then distinguishable from another1 but only from accidents or modes1 to which properly belongs no subsistence40 ,so then if we take away penetrability and indiscerpibility1 which are but the modes and properties of a ,spirit1 whose genus he maketh substance to be1 then it vanisheth into an indistinguishable notion1 and so his definition comes to nothing4 ,sidenote3 ,reas4 #b4 #b4 ,for if substances be known by their properties and modifications1 as we grant they are1 the modifications and properties must of necessity be some ways known unto us3 but there are no ways either by common notions1 evidence of the senses1 or sound deductions of reason that can certainly inform us of these properties or modifications of penetrability and indiscerpibility1 and the ,doctor yet never proved either2 but is only a bare supposition1 and a melancholy figment4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,the ,immort4 p4 #fh4 ,sidenote3 ,de ,inject4 p4 #eih4 ,sidenote3 ,de ,natur4 ,subst4 ,energ4 p4 #djf4 #c4 ,he tells us that all substance has dimensions1 that is1 length1 breadth and depth1 but all has not impenetrability1 and boldly saith3 ,it is not the ,characteristical of a body to have dimensions1 but to be impenetrable2 to which we answer4 ,it is strongly asserted by learned ,helmont1 that by the ultimate strength of nature1 bodies do sometimes penetrate themselves and one another1 and to that purpose he giveth convincing examples1 and concludeth thus from them4 ,invenio equidem1 natur contiguam dimensionum penetrationem1 licet non ordinariam4 ,and after saith thus3 ,quibus constat corpora solida1 satis magna1 penetrasse stomachum1 intestina1 uterum1 omentum1 abdomen1 pleuram1 vesicam1 membranas inquam1 tanti vulneris impatientes4 ,id est1 absq2 vulnere cultros per istas membranas transmissos4 ,quod quivalet penetrationi dimensionum1 fact in natura1 absq2 ope ,diaboli4 ,and to the same purpose that most acute person1 ,dr4 ,glisson1 handling this very point saith3 ,verum enimver1 si sola quantitas actualis sit causa impenetrabilitatis corporum 7ut ex supra dictis liquet17 eaq2 sit naturaliter mutabilis2 quid impedit ne substantia materialis aliam substantiam1 mutat quantitate1 novq2 simul assumpt utrisq2 communi1 penetret8 ,and therefore we may as confidently deny his assumption1 that ,impenetrability is the ,characteristical of body1 as he affirm it without proof1 and must with all the whole company of the learned1 assign ,extension to be the true and ,genuine ,character of ,body4 ,and further he granting that substance hath length1 breadth1 and depth1 we must of necessity conclude1 that whatsoever hath those properties must needs be material and corporeal1 and so that which he would make to be ,spirit is meerly ,body4 ,sidenote3 ,reas4 #d4 ,sidenote3 ,nov4 organ4 p4 #ah4 #d4 ,whereas he saith that the notion of ,spirit is as easy a notion1 as any other whatsoever1 it is granted1 but is not at all to the purpose3 for our inquiry need not be of the facility of a notion1 but of the verity of it1 that is1 of the congruity and adequation of the notion and the thing from whence it is taken2 otherwise though the notion be easy1 yet without an adequate congruity to the thing it is meerly false4 ,as for instance1 when a melancholy person doth verily imagine himself to be changed into a ,wolf or ,dog1 it is not only an easy notion1 but also it is truly a notion1 and yet a false notion1 because there is no true congruity betwixt it and the thing from whence it is taken1 the ,body of the person so conceiving1 being not at all changed into ,wolf or ,dog1 but still retaining its humane shape and figure4 ,and therefore the ,lord ,verulam doth to this point speak truly and clearly in these words3 ,itaq2 si notiones ips mentis 7qu verborum quasi anima sunt1 totius hujusmodi structur ac fabric basis7 mal ac temere rebus abstract1 vag1 nec satis definit circumscript1 deniq2 multis modis vitios fuerint1 omnia ruunt4 ,and therefore the ,doctor might very well have considered1 whether these his new notions had been fitly and rightly drawn from the things1 to which he doth so confidently affix them1 before he had so boldly asserted them1 which though they be truly his notions1 that is1 that he did think1 conceive1 and frame them1 yet they are not truly abstracted from the things3 ,and so he may be rather judged to be led by speculative and ,philosophick ,enthusiasm1 than by the clear light of a sound understanding4 ,sidenote3 ,reas4 #e4 ,sidenote3 ,job #aa4 #ab4 ,sidenote3 #a ,kings #h4 #bg4 #e4 ,and concerning his ,tenent that the ,idea or ,notion of ,god is as easy as the notion of any thing else whatsoever1 that the notion may be easy we grant2 but whether it be true and adequate1 there lies the question4 ,for those old ,hereticks that held that ,god had ,eyes1 ,ears1 ,head1 ,hands and ,feet and the like1 had an easie notion of it1 conceiving him to have humane members1 but ,i hope the ,doctor will not say that this notion of theirs was a notion truly drawn from the nature and being of ,god1 because there is no corporeity in him at all4 ,and it is and hath been the ,tenent of all ,orthodox ,divines1 ,ancient1 ,middle and ,modern1 that ,god in his own nature and being is infinite and incomprehensible1 and therefore there can no true and adequate notion of him1 as being so1 be duly and rightly gathered in the understanding of creatures2 and so the ,doctors position or notion must needs be ,phantastry and imaginary ,enthusiasm4 ,for as there are many things in nature that in themselves are finite and comprehensible1 that as he grants of naked essence or substance are utterly unconceivable to any of our faculties2 much more must the being of ,god that is infinite and incomprehensible1 which are attributes that are incommunicable1 be utterly unconceivable to any of our faculties4 ,and it is but the vain pride of ,mans ,head and ,heart1 thereby to magnifie his own abilities1 whereas the ,text doth pronounce this of him1 ,for vain man would be wise2 though he be born like a wild ass colt2 that lifts him up to conceit that he can fathom and comprehend the ,infinite and ,almighty1 whom the ,heaven of ,heavens cannot contain1 and therefore cannot frame a true notion of him1 whom perfectly he doth not understand nor comprehend1 and the attributes of ,god are matters of ,faith and not the weak deductions of humane reason4 ,sidenote3 ,origin4 sacr4 l4 #b4 c4 #h4 p4 #bcc1 #bcd4 #c4 ,those that seem to idolize humane abilities and carnal reason1 have not only applied those so much magnified ,engines to the discovery of created things1 wherein they have effected so little1 that sufficiently proclaims the invalidity of the instruments or the inauspicious application of them1 or both1 all the several sorts of ,natural ,philosophy hitherto found out1 or used1 being examined1 coming far short of solving the ,phnomena of nature1 when even the least animal or vegetable affords matter enough to puzzle and nonplus the greatest ,philosopher1 so that we may justly complain with ,seneca1 that the greatest part of those things we know are the least part of those things we know not2 ,these engines 7,i say7 though proving ineffectual to find out the true notions and knowledge of natural things1 have also 7like the fiction of the ,gyants7 notwithstanding invaded ,heaven1 and taken upon them to discover and determine of ,celestials1 wherein it is in a manner totally blind1 or sees but with an ,owl-like vision4 ,for indeed the deciding of this point must be taken from the ,divine authority of the ,scriptures1 and the clear deductions that may be drawn from thence2 for this is that clear light1 that we ought to follow1 and not the ,dark-lanthorn of ,mans blind1 frail and weak reason1 for it is a sure word of ,prophecie whereunto it is good to take heed1 and not to vain ,philosophy1 old ,wives ,fables1 or opposition of ,sciences falsly so called4 ,and therefore we shall conclude this point here concerning the corporeity or incorporeity of ,angels with that ,christian and learned position of ,dr4 ,stillingfleet in these words3 8,but although ,christianity be a ,religion which comes in the highest way of credibility to the minds of ,men1 although we are not bound to believe any thing but what we have sufficient reason to make it appear that it is revealed by ,god1 yet that any thing should be questioned whether it be of ,divine revelation1 meerly because our reason is to seek1 as to the full and adequate conception of it1 is a most absurd and unreasonable pretence40 ,sidenote3 ,gen4 #b4 #g4 ,sidenote3 ,eccles4 #c4 #ba4 #d4 ,in handling this point of the corporeity or incorporeity of ,angels1 we do here once for all exclude and except forth of our discourse and arguments the humane and rational ,soul as not at all to be comprised in these limits1 and that especially for these reasons4 #a4 ,because the humane ,soul had a peculiar kind of ,creation differing from the ,creation of other things1 as appeareth in the words of the ,text4 ,and the ,lord ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life2 and man became a living soul4 ,upon which the note of ,tremellius and ,junius is1 anima ver hominis spiritale quiddam est1 divinum4 #b4 ,because ,i find ,solomon the wisest of ,men making this question3 who knoweth the spirit of man1 that goeth upward3 and the spirit of the beast1 that goeth downward to the earth8 #c4 ,because it is safer to believe the nature of the ,soul to be according to the ,analogy of ,faith1 and the concurrent opinion of the learned1 than to sift such a deep question by our weak understanding and reason4 ,so having premised these things1 and left this as a general exception and caution1 we shall proceed to the matter intended in this order4 ,sidenote3 ,john #d4 #bd4 ,sidenote3 #b ,cor4 #c4 #ag4 #a4 ,we lay it down for a most certain and granted truth1 that ,god simply and absolutely is only a most simple spirit1 in whom there is no corporeity or composition at all1 and what other things soever that are called or accounted spirits are but so in a relative and respective consideration1 and not in a simple and absolute acceptation4 ,and this is the unanimous ,tenent of the ,fathers1 ,schoolmen and all other ,orthodox ,divines1 agreeing with the plain and clear words of the ,scripture1 as1 ,god is a spirit1 and they that worship him1 must worship him in spirit and in truth4 ,and again3 ,now the ,lord is that spirit1 and where the spirit of the ,lord is there is liberty4 ,therefore we shall lay down this following proposition4 #b4 ,that ,angels being created substances1 are not simply and absolutely incorporeal1 but if they be by any called or accounted spirits1 it can but be in a relative and respective sense1 but that really and truly they are corporeal4 ,and this we shall labour to make good not only by shewing the absurdities of that opinion of their being simply spiritual1 but in laying open the unintelligibility of that opinion1 and by answering the most material objections4 ,sidenote3 ,argum4 #a4 #a4 ,and first to begin at the lowest step1 ,body is a thing that affecteth the senses most plainly and feelingly2 for though many bodies are so pure1 as the air1 ther1 steams of the ,loadstone1 and many other steams of bodies1 that they escape the sight of our eyes1 yet are they either manifest to our feeling1 or otherwise made manifest by some sensible effect1 operation1 or the like2 yet for all this1 the intrinsick nature of body as such is utterly unknown unto us1 for when we speak of the extension of body1 as its ,characteristical property1 we do but conceive of its superficial dimensions1 its internal nature quatenus ,corpus1 being utterly unknown unto us2 it being a certain truth1 that ,quidditates rerum1 non sunt cognoscibiles2 and as ,dr ,moore granteth1 the naked essence or substance of a thing is utterly unconceiveable to any of our faculties4 ,from whence we argue1 minori ad majus1 that if the substance of a body1 whose affections and modifications do fully incur into1 and work upon our senses1 be utterly unconceiveable to any of our senses1 much more of necessity must the substance of a ,created spirit1 conceived as immaterial and incorporeal1 be utterly unconceiveable to any of our faculties1 because it hath no effects1 operations1 or modifications that can or do operate upon our senses4 ,sidenote3 ,argum4 #b4 #b4 ,and as we know not the intrinsick nature of body1 so also we are ignorant of the highest degree of the purity and spiritualness of bodies1 nor do we know where they end1 and therefore cannot tell where to fix the beginning of a meer spiritual and immaterial being4 ,for there are of ,created bodies in the ,universe1 so great a diversity1 and of so many sorts and degrees of purity and fineness1 one exceeding another1 that we cannot assign which of them cometh nearest to incorporeity1 or the nature of spirit4 ,and many of these being compared with other more gross and palpable bodies1 may be and are called and accounted spirits1 though notwithstanding they be all ,corporeal1 and but under a gradual difference4 ,so the vital part in the bodies of men are by ,physicians called ,spirits in relation to the bones1 ligaments1 musculous flesh and the like2 nay even in respect of the blood1 lymphatick humor1 lacteal juyce1 or the succus nutritius nervosus1 and yet still are contained within the limits of body1 and are as really ,corporeal as any of the rest1 and so are the air and ther4 ,and those visible species of other bodies that are carried in the air and represented unto our ,eyes1 by which we distinguish the shape1 colour1 site and similitude of one body from another1 though by the ,schools passed over with that sleight title of qualities1 as though they were either simply nothing1 or incorporeal things1 are notwithstanding really ,corporeal1 else they could not incur into1 nor affect the visive sensories3 ,and these do in the air intersect and pass through one another 7as may be optically demonstrated7 without ,confusion1 ,commixion1 or discerpsion1 and may comparatively be accounted spirital and incorporeal1 though really they be not so4 ,but what shall we say to that wonderful body1 ,image or ,idolum of our selves1 and other things that we behold in a mirrour or looking-glass8 must this be a meer nothing1 or an absolute incorporeal thing8 surely not4 ,for it is as really a body as any in the ,universe1 though of the greatest purity and fineness of any that we know2 and how near it approaches to the nature of spirit1 is very difficult 7if not impossible7 to determine2 for if it did exist when the body or subject from whence it floweth were removed1 it might rationally be taken for a ,spirit1 and with far more probable ground than many things else that have been vainly supposed to be ,spirits4 ,and that these visible shapes of things1 and this ,image in the glass1 are not meerly imaginary nothings1 but ,corporeal ,figures and steams1 is most manifest1 because they vanish when the body or subject is removed1 because that nullius entis nulla est operatio1 ,incorporeum non incurrit in sensus1 and because they would pass through the glass1 but only for the foil or ,bractea laid on the otherside1 by which the ,image is reflected4 ,so that if we have bodies of so great purity1 and near approach unto the nature of spirit1 we cannot tell where spirit must begin1 because we know not where the purest bodies end4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,the ,immortal4 of the ,soul4 ,axiom4 #b4 p4 #f4 ,sidenote3 ,de natura substant4 ,energetic4 c4 #bg4 p4 #cgi4 #c4 ,dr ,moore maketh substance to be the genus1 and spirit and body to be the two species1 so that body and spirit are of one generical ,identity1 and so there must of necessity some certain specific difference betwixt them be assigned and proved1 or else the division is vitious1 and the property of spirit not proved1 and so their opinion of spirit falls totally to the ground4 ,for we affirm 7and shall prove7 that though a difference be imagined and supposed1 yet it was never yet sufficiently proved1 for omnia supposita1 non sunt vera1 otherwise all the impossible figments and vain ,chimras of melancholy and doting persons might pass for true ,oracles3 but it is one thing truly to understand1 and another thing to imagine and fancy what indeed is not1 nor ever was4 ,and though the supposition seem never so probable and like1 yet it will but at the best infer the possibility of such an imagined difference1 but not prove it really to be so1 and therefore here we shall retort the ,doctors ,axiom against him1 which is this3 8,whatsoever is unknown to us1 or is known but as meerly possible1 is not to move us or determine us any way1 or make us undetermined2 but we are to rest in the present light and plain determination of our own faculties40 ,now that a spirit is penetrable and indiscerpible1 may be imagined as possible to the fancies of some1 but cannot be clearly intelligible to any sober mind2 for to imagine1 and to understand1 are faculties that are very different1 and however if such a difference be conceived as possible 7which cannot enter the narrow gate of my ,intellect7 yet the difference of being penetrable and indiscerpible1 is not to move us to determine that a spirit hath those distinct properties from bodies1 because they are but known to us as meerly possible4 ,and therefore that these two differences of penetrability and indiscerpibility assigned by ,dr ,moore1 are not sufficiently proved to be so1 we shall give these reasons4 #a4 ,if bodies in the ultimate act of nature can penetrate themselves and one another1 as ,helmont and ,dr ,glisson do strongly labour to prove1 then penetrability is not the proper difference of spirit from body1 because then common to them both4 #b4 ,but if it be taken for a truth 7and the one of necessity must be true7 that bodies do not1 or can possibly penetrate themselves or one another1 as the common tenent holdeth1 and seemeth most agreeable to verity1 for it is simply unintelligible and impossible to conceive1 that two ,cubes 7suppose of ,marble or ,metal7 should penetrate one another1 and yet but to have the dimensions of one1 and to possess no greater space than the one did formerly fill3 ,and if this be impossible and unintelligible in respect of bodies1 whose properties1 aptitudes1 affections and modifications are apparent to our senses1 then must it be more impossible and unintelligible in substances supposed to be meerly incorporeal1 because they must needs be more pure and perfect1 and therefore less subject to such unconceiveable affections2 and however1 it can be no wayes known to our faculties or cognitive powers1 that they have any such specifical property or affection4 #c4 ,as it is not any way manifest to any of our senses1 nor can be proved by any sound deductions of reason1 so it cannot be manifested to be any innate notion shining from the ,intellect it self1 and we ought not to take adventitious ones instead of those that are innate1 nor fictitious ones for either1 but to make a due distinction of each of them one from another4 #d4 ,neither is indiscerpibility a proper difference of a spiritual substance from a corporeal one1 because the visible species of things do in the air intersect one another1 and suffer not discerpibility3 and that these are bodies is manifest1 because they affect the senses2 and therefore that which is a property of some bodies cannot be the proper difference to distinguish a spirit from a body4 #e4 ,this is only an arbitrary and feigned supposition1 and cannot be proved either by the testimony of any of the senses1 by sound reason1 or innate notions2 and what is or cannot be proved by some of these 7according to his own position7 ought to be rejected4 ,and therefore as indiscerpibility is no proper difference of a spirit from a body1 no more is penetrability1 which can no more be in a spiritual substance1 than either in discreet quantity one can be two1 or two one1 or in continuate quantity one inch can be two1 or two can become one4 ,dr ,glisson from his much admired ,suarius the great ,weaver of fruitless ,cobwebs1 hath devised another difference of spirit from body which he thus layeth down1 as we give it in this ,english4 8,i assign 7he saith7 a twofold difference betwixt the substance of matter and that of spirits4 ,the first is taken from the substantial 7 substantiali materi mole7 heap or weight of the matter4 ,for ,i 7he saith7 besides the actual and accidental extension1 do attribute to the matter this substantial heap or weight which is denied to spirits4 ,but the sign of this heap or weight is1 that if the matter in the same space be duplicated1 triplicated1 or centuplicated1 that it will be made more dense twofold1 threefold1 or an hundred fold4 ,and concludeth thus3 ,i answer 7he saith7 that matter and spirit in this do agree betwixt themselves1 that they both are finite1 and from thence that they have this common1 that neither of them can reduce themselves into a littleness that is infinite1 or into an infinite magnitude4 ,therefore the difference betwixt them doth not consist in this2 but in this1 that a spirit whether it be contracted or dilated1 is not made more dense or rare2 but on the contrary1 matter1 whether it be contracted or expanded1 is made more dense1 or more rare40 ,to which we return this responsion4 #a4 ,it is usual with men1 when by their wills and fancies they would maintain an opinion that is weak and groundless1 finding they cannot clearly perform it1 to bring in some strange1 obscure or equivocal word1 thereby to make a flourish1 though they prove nothing3 ,so here this learned person to make a shew to prove the difference of spirit doth assign moles substantialis as peculiar to body1 but not to spirit2 but what is to be understood by moles1 he might know his own meaning1 but ,i am sure there are few others that do or can understand it1 and therefore is but a devised subterfuge to stumble and blind mens intellects1 and not to prove the thing intended4 #b4 ,if by the word moles he intend weight or gravity 7and what else it can signifie is not intelligible7 then it will not be a difference betwixt body and spirit1 because gravity and levity are differences of bodies in respect of one another1 and therefore can be none as he assignes it4 #c4 ,to assert that a spirit when contracted or dilated is not made more dense or more rare1 but that matter whether it be contracted or expanded1 is made more dense or more rare1 is easily spoken1 but not so easily proved3 and rude assertions without sound proof1 are of no validity1 and may with as good reason be denied and rejected1 as affirmed or received4 #d4 ,we have no density in bodies but in respect of the paucity and parvity of the pores1 so that less of another body is contained in them1 and that is accounted rare that hath many or greater1 and so containeth more of another body in them1 and are qualities or modifications that only belong unto bodies1 and not at all unto spirits1 and is but precariously taken up by the ,doctor without any proof or demonstration at all4 #e4 ,if spirits cannot expand themselves into an infinite space1 nor contract themselves into an infinite littleness1 then where are bounds and limits of this contraction and expansion1 or how is it proved that they can do either8 seeing they are properties and affections of bodies and matter1 and never were proved to be peculiar to spirits4 ,sidenote3 ,argum4 #d4 #d4 ,those that are much affected to and zealous for experimental ,philosophie1 do often run into that extream1 as utterly to condemn and throw away all the ancient ,scholastick ,learning1 as though there were nothing in it of verity or worth3 ,but this is too severe and dissonant from truth1 as might be made manifest in many of their ,maximes2 but we shall only instance in one as pertinent to our present purpose1 which is this3 ,imaginatio non transcendit ,continuum4 ,and this if we perpend it seriously1 is a most certain and transcendant truth2 for when we come to cogitate and conceive of a thing1 we cannot apprehend it otherwise than as continuate and corporeal2 for what other notions soever we make of things1 they are but adventitious1 arbitrary1 and fictitious1 for even non entia ad modum entium concipiuntur4 ,and therefore those that pretend that ,angels are meerly incorporeal1 must needs err1 and put force upon their own faculties1 which cannot conceive a thing that is not continuate and corporeal3 ,but if they will trust their own ,cogitations and faculties rightly disposed1 and not vitiated1 then they must believe that ,angels are ,corporeal1 and not meerly and simply spirits1 for absolutely nothing is so but ,god only4 ,sidenote3 ,argum4 #e4 ,sidenote3 ,vid4 ,rob4 ,fludd4 utri4 ,cosm4 ,hist4 ,tract4 #a4 l4 #d4 c4 #b4 p4 #aaj4 #e4 ,if the ,angelical nature were simply and absolutely spiritual and incorporeal1 then they would be of the same essential ,identity with ,god1 which is simply impossible4 ,for the ,angels were not ,created forth of any part of ,gods ,essence1 for then he should be divisible1 which he is not1 nor can be1 his ,essence being simplicity1 unity1 and ,identity it self1 and therefore the ,angels must of necessity be of an essence of ,alterity1 and different from the essence of ,god4 ,now ,god being a simple1 pure1 and absolute spirit in the ,identity of his essence1 if the ,angels were simply and absolutely spiritual and incorporeal1 then they must be of the same essence with him1 which is absurd and impossible2 and therefore they have ,alterity in them1 and so of necessity must be ,corporeal1 and not simply and meerly spiritual4 ,and that as much as we contend for here is granted by ,dr ,moore in these words3 8,for 7he saith7 ,i look upon ,angels to be as truly a compound ,being consisting of soul and body1 as that of men and brutes40 ,whereby he plainly asserteth their ,composition1 and so their ,alterity1 and therefore that they must needs have an ,internum and externum1 as the learned and ,christian ,philosopher ,dr ,fludd doth affirm in these words3 ,certum est igitur inesse ipsis 7scilicet ,angelis7 aliud1 quod agit1 aliud autem1 quod patitur2 nec ver illud secundm quod agunt1 aliud quam actus esse poterit1 qui forma dicitur2 neq2 etiam illud secundum quod patiuntur1 est quicquam prter potentiam1 hc autem materia appellatur4 ,sidenote3 ,argum4 #f4 ,sidenote3 ,serm4 #f sup4 ,cantic4 p4 #eje4 ,sidenote3 ,lib4 #e4 #f4 ,therefore to conclude1 these arguments do sufficiently and evidently prove that ,angels are either ,corporeal1 or have bodies united unto them1 which is all one to our purpose whether way soever it be taken4 ,to which only we shall add these authorities2 and first ,s4 ,bernard tells us thus much rendered into ,english4 8,therefore 7he saith7 as we render unto ,god alone true immortality1 so also incorporeity1 because he alone doth so far transcend the universal ,corporeal nature of spirits1 that he doth not stand need of any body whatsoever1 in any operation whatsoever1 being content with only a spiritual nodd 7or motion7 when he will1 to perform whatsoever he pleaseth4 ,therefore only that majesty of his1 is that1 which neither for himself1 nor for another1 hath need of the help of a ,corporeal instrument1 by which omnipotent will he is immediately present at every work40 ,and that of ,damascen is full to the purpose1 which is this3 8,that ,angels quantum ad nos1 are said to be incorporeal and immaterial3 but compared to ,god1 are found to be ,corporeal and material40 ,and of this opinion besides were ,tertullian1 ,s4 ,augustin1 ,nazianzen1 ,beda1 and many others1 as may be seen in the learned ,writings of ,zanchy upon this subject3 with whose words we shall shut up this particular3 ,certum enim est1 ex iis qu scriptur tradunt de ,angelis1 probabiliorem esse ,patrum sententiam1 qum ,scholasticorum3 utram tamen sequaris1 non multum peccaveris1 nec proptere inter ,hreticos haberi poteris4 ,and on the otherside1 if they be holden to be simply and absolutely incorporeal1 then these absurdities must of necessity follow4 #a4 ,if ,angels be simply incorporeal1 then they can cause no ,physical or local motion at all1 because nothing can be moved but by contact1 and that must either be by immediate or virtual contact1 for the ,maxime is certain1 ,quicquid agit1 agit vel mediatione suppositi1 as when ones hand doth immediately touch a thing and so move it2 vel mediatione virtutis1 as when a man with a rod or a line1 doth draw a thing forth of the water1 both of these do require a ,corporeal contact1 that is1 that the superficies of the body moving or drawing1 must either mediately or immediately touch the superficies of the body to be moved or drawn4 ,but that which is absolutely incorporeal hath no superficies at all1 and therefore can make no contact either mediate or immediate2 and therefore ,angels if simply incorporeal1 can cause no ,physical or local motion at all4 ,sidenote3 ,the ,immortal4 l4 #a4 c4 #aj4 p4 #gb4 ,sidenote3 ,princip4 ,phil4 ,part4 #b4 p4 #dj4 #b4 ,if ,angels be absolutely incorporeal1 then they cannot be contained or circumscribed in place1 and consequently can perform no operation in ,physical things4 ,to which if they answer with ,thomas ,aquinas3 ,quod circumscribi terminis localibus est proprium ,corporum1 sed circumscribi terminis essentialibus1 est commune cuilibet ,creatur1 tam corporali1 quam spirituali2 ,this aiery distinction might have taken place1 if ,aquinas had shewed us what essential terms and limitations are1 but of this we have no proof at all1 and what was never proved may justly be denied4 ,for what a definitive place is1 was never yet defined1 neither can we possibly conceive an ,idea or notion of any such thing1 but only as we may make a ,chimra or figment of that which never was nor is4 ,for though we may apprehend that they are not circumscribed in place1 as gross bodies are1 yet it is not to be doubted1 but that they move from place to place1 and do so consist in some place1 that they occupy a certain space of place1 and this is most certain1 if we believe 7as we ought7 those things which the ,scriptures do declare concerning the mission and motion of ,angels4 ,and therefore notwithstanding this frivolous and feigned distinction1 we may conclude with ,theodoret1 ,angelorum naturam esse finitam1 circumscriptam1 eq2 opus habere loco4 ,neither doth that avail to solve the business1 and make this a good distinction1 which is brought by ,dr ,moore1 to wit1 that there are two acceptions of place1 the one being imaginary space1 the other that place is the concave superficies of one body immediately environing another body1 and that therefore there being these two acceptions of place 7he concludeth7 that the distinction of being there ,circumscriptive definitive1 is an allowable distinction4 ,but by the ,doctors leave we must affirm1 that what he saith is not allowable1 and that for these reasons4 #a4 ,because imaginary space hath no existence in nature1 but only in the fancy of the ,imaginant1 entia rationalia1 non sunt entia naturalia ex parte rerum existentia4 #b4 ,because it is a certain truth which ,des ,cartes hath taught us1 to wit3 ,that the names of place or space1 do not signifie any thing different from a body that is said to be in a place1 but only do design the magnitude1 figure and site of it amongst other bodies4 ,and that this site may be determined1 we ought to have respect unto some other bodies1 which we may consider as immoveable4 ,and as we respect divers bodies1 we may say that the same thing at the same time doth change place and not change place4 ,as when a ,ship is carried in the ,sea1 he who sitteth in the ,ship doth alwayes remain in one place1 if respect be had to the parts of the ,ship1 betwixt which parts he keepeth the same site3 ,and the same person doth continually change place1 if respect be had to the shores1 because he continually receedeth from some shores1 and cometh more near unto other4 #c4 ,neither is this distinction good1 because as the same ,author tells us3 ,non etiam in re differunt spatium1 sive locus internus1 substantia corporea in eo contenta1 sed tantum in modo1 quo nobis concipi soleat4 #d4 ,dr ,moore granteth that spirits are substances and have extension1 and we affirm that nothing can be so but what is ,corporeal1 and consequently must be in place circumscriptively1 and therefore the fancy of a definitive place1 is meerly a fictitious foppery1 without ground or reason4 ,sidenote3 ,object4 #a4 ,sidenote3 #a ,timoth4 #f4 #af4 ,sidenote3 ,hebr4 #a4 #c4 ,sidenote3 #a ,tim4 #f4 #ac4 ,sidenote3 ,job #cd4 #ad1 #ae4 ,sidenote3 ,de ,lithias4 l4 c4 #h4 p4 #gj4 ,and now let us examine the objections that are usually brought against this opinion1 the strongest of which is to this purpose2 that if ,angels be ,corporeal1 then of necessity they must be mortal1 alterable and destructible2 to which ,i answer4 #a4 ,because no ,creaturely nature is or can be immortal1 per se ab intrinsec propri natur1 for ,god only is so as saith the ,text1 1 ,who only hath immortality2 ,therefore the ,angels whether corporeal or incorporeal1 are not immortal1 neither by themselves or their intrinsick nature1 either 7as the ,schools speak7 parte ante1 vel parte post1 because ,god only is so1 exclusively considered in regard of any ,creature1 and so the objection is of no force4 #b4 ,the ,corporeity of ,angels doth not at all hinder their immortality parte post1 for as ,god is only immortal in respect of ,essence1 ,eternity1 ,infinity and ,independency1 so ,angels nor any ,creatures1 are immortal in that point or respect1 but only in regard of their dependency upon ,god1 who by his conservative power doth keep them by ,christ1 that for the time or duration to come1 they shall not die1 perish1 or be annihilated2 and this he can and doth as well perform if they be corporeal as spiritual1 even as he doth preserve and conserve the bodies of the ,saints in their ,graves until the general ,resurrection1 and in the ,world to come doth keep them in immortality2 though they be changed and made spiritual bodies1 yet they remain bodies still4 ,for it is he that sustaineth all things by the power of his word2 ,and it is he that doth vivifie or quicken all things3 and if he gather unto himself his spirit and his breath1 all flesh shall perish together1 and man shall turn again unto dust4 ,so that the objection is of no validity1 because no ,creature is kept in perpetual duration1 parte post1 ab intrinsec natur1 sed ex causis conservantibus1 which is the goodwill1 benignity1 and blessed influence of ,jehovah1 and not from any internal creaturely power4 #c4 ,every spiritual and incorporeal substance that is created1 is as annihilable by the prime power that created it1 as is a ,corporeal created substance4 ,and on the contrary1 a ,corporeal or material substance is no more capable of annihilation by any power or efficiency of second ,causes1 than an incorporeal and spiritual substance is2 and therefore whether ,angels be simply incorporeal1 or that they be ,corporeal1 it neither maketh for nor against their immortality1 which consists only in the benign emanation of the ,divine conservative power of the ,almighty3 ,and therefore doth profound ,bradwardine draw that invincible1 and undeniable ,corollary of verity1 ,quod necesse est ,deum servare quamlibet ,creaturam immediatis quacunq2 causa creata4 #d4 ,though the most of the bodies that are known unto us be divisible1 alterable and discerpible1 or dissipable in respect of our conceptions of them1 yet actually we may find many bodies in nature that are not1 nor ever were dissipated or dissevered secundum totum1 though there may be alteration in their superficial parts1 as the ,earth1 the ,sun1 ,moon1 the rest of the ,planets1 and those great and glorious bodies that we call ,stars2 so that for the duration of bodies parte post we can conclude little of certainty4 ,and as there are bodies that secundum suum totum1 are not severed or dissipated1 so there are some bodies that though they may suffer division and dissipation into smaller parts1 yet do those parts though most minute1 suffer no real transmutation1 but remain of the same ,homogeneous nature they were before1 as is most manifest in ,silver dissolved in ,aqua fortis1 wherein though it be so severed and dispersed1 that it appear not at all unto the eye1 yet may it be from thence recovered and redintegrated into its own nature as it was before4 ,and also the ,masters of the more abstruse ,philosophy affirm to us upon their own certain experience1 that though metallick ,mercury may be divided into insensible and invisible ,atomes1 yet still it retains the nature of metallic ,mercury1 and that thus ,helmont tells us3 ,si non vidissem argentum vivum eludere quamcunq2 artificum operam1 ade1 quod aut totum avolet adhuc integrum1 aut totum in igne permaneat1 atq2 utrolibet modo1 servet impermutabilem sui ac primitivam identitatem1 identitatisq2 homogeneitatem anaticam3 dicerem artem non esse veram1 qu vera est1 sine mendacio1 atq2 long verissima4 ,so also there are bodies which although they suffer division and separation by some other bodies dissevering of them1 yet by motion of coition they soon close and redintegrate themselves1 having thereby suffered no detriment at all1 as is most apparent in the pure body of the ther1 the visible species of things1 the images in a ,looking-glass and in shadows1 which are all bodies4 ,so that seeing bodies1 no more than ,spirits to be annihilable by second causes1 and that there are some bodies that are not dissipated secundum totum1 and that there are others that though they are separable into more minute particles1 yet do they remain in ,analytical and ,homogeneous ,identity1 and that there are others that though they be actually for a small moment divided1 yet they do instantaneously coalesce1 and by coition unite themselves2 yet we may therefore rationally conclude1 that corporeity1 quatenus such1 doth not at all take away immortality parte post1 because bodies as well as spirits may be kept in immortality by the conservative concourse of ,divine ,power1 and so the objection utterly falls to the ground4 ,sidenote3 ,object4 #b4 ,sidenote3 ,psal4 #ajd4 #d4 ,sidenote3 ,heb4 #a4 #g4 #b4 ,there is only another argument that the persons of the other opinion have urged1 such as ,aquinas1 and the rest of the ,scholastick rabble1 to wit1 the ,text in the ,psalm1 which is this3 ,who maketh his ,angels spirits3 his ministers a flaming fire4 ,from whence they would positively conclude that they are spirits1 and absolutely incorporeal2 but fail of their purpose for these clear reasons4 #a4 ,the ,text there cannot be rationally understood of their creation1 or of their creaturely nature1 but of their offices and administrations1 because the word used there is not from to create1 or form forth of nothing1 but from fecit1 that is by ordering them in their offices and ministrations4 ,and again the word doth not alwaies or of necessity signifie an incorporeal thing but that which is a body1 as the winds1 and so doth ,luther and diverse others render it1 and it is commonly attributed to beasts as well as ,men1 as in that of ,solomon1 ,who knoweth the spirit of man that goeth upward1 and the spirit of the beast that goeth downward to the earth8 ,where the word spirit1 which is all one in the ,hebrew1 is attributed to beasts as well as to men1 but no man 7,i suppose7 will believe that the spirit of a beast is simply incorporeal1 and therefore by the word spirit in the ,psalm cannot necessarily be understood a simple incorporeal substance1 and therefore the consequence is not necessary4 ,sidenote3 ,metaphys4 l4 #b4 c4 #d4 p4 #bbb4 ,sidenote3 ,vid4 ,august4 ,sidenote3 ,tom4 #b4 l4 de spir4 an4 c4 #h4 ,but the ,author of the ,epistle to the ,hebrews must needs be taken for the best ,expositor of these words of the ,psalmist1 who doth quote them only for this purpose1 to prove that ,christ in dignity and office is far above the ,angels who are all ordered to serve and obey him1 and are by their offices all but ministring spirits1 sent forth to minister for them who shall be heirs of ,salvation4 ,by which it is manifest that this place is to be understood of their ministration and offices1 and not of their nature or substances4 #b4 ,they can no more be meerly and literally said to be spirits1 understanding spirit to intend an absolute incorporeal substance1 than his ministers can be literally understood to be flaming fire1 they must either be both literally true1 which is absolutely absurd1 or else those words must have a metaphorical interpretation1 as they may and must have1 and there is no inconvenience in that exposition4 ,for as the winds1 which is but a strong motion of the air1 and the shining or flaming fire1 are two of the most quick1 agile and operative agents that are known unto us in nature1 so the ,angels and ,christs ,ministers are strong1 quick and most nimble and powerful in performing their offices and administrations4 ,therefore we shall conclude this as ,scheibler doth from ,s4 ,augustine3 ,nihil enim invisibile incorporeum natur credendum est1 prter solum ,deum1 qui ex eo incorporeus invisibilis dicitur1 quia infinitus1 incircumscriptus est1 simplex1 sibi omnibus modis sufficiens se ipso1 per seipsum3 omnis ver rationalis creatura corporea est1 ,angeli omnes ,virtutes corpore sunt1 licet non subsistunt in carne4 ,sidenote3 ,judges #ac4 #bj4 ,sidenote3 ,dan4 #c4 #bd1 #be4 ,sidenote3 ,luke #bd4 #ci4 ,now though we have sufficiently proved that they are corporeal1 that is1 that they have bodies naturally united unto them1 and so have an internum1 or moving power1 and an externum1 or a part moved1 that is1 as ,dr4 ,moore confesseth1 a spiritual and incorporeal part1 and a corporeal part or vehicle1 yet to assign what kind of bodies they have1 or what proper difference there is betwixt their substance and other corporeal substances is no easie matter to determine4 ,only we shall give two differences whereby they are distinguished from other substances that are corporeal1 and that as the ,scripture holdeth them forth unto us4 #a4 ,the first differential distinction is1 that their bodies do not suffer1 or are altered or dissipated1 by the most strong1 and operative sublunary agent that is known unto us3 ,amongst which we have none of greater force and activity than our culinary fire1 yet it is manifest that that ,element did not work upon nor burn the ,angel that appeared to ,manoah and his ,wife1 who ascended in the flame of the altar1 and was not touched1 or altered at all1 which plainly sheweth that his body was not to be wrought upon by the fierce flame of sublunary fire1 and he is there called the ,angel of ,jehovah4 ,this also is confirmed by that which ,nebuchadnezzar saw1 and confessed1 that though there were three men only cast into the fiery furnace1 yet he saw a fourth 7which by all the learned is judged to be an ,angel7 and they had no hurt upon them1 that is1 the fire did not work upon their bodies to burn1 alter1 or consume them4 ,so that in this the bodies of ,angels differ from the most of other bodies1 because they do not suffer by sublunary fire1 the most violent agent that we know4 ,and this must needs rationally be taken to be proper unto ,angels in regard of their created natures1 and not as superadded by a ,divine and ,almighty ,power1 as in some other cases it may be granted4 #b4 ,a second difference is1 that what bodies soever spirits or ,angels have1 or appear in1 they have not flesh and bones such as ,christ had in his true and numerical body in which he did appear after his resurrection1 which was the same individual body which he had before he was crucified4 ,but though they have bodies1 yet to feeling and tangibility they have not flesh and bones as humane bodies have1 which have a renitency and resistibility to our touch1 which their bodies have not1 being as it were ethereal1 airy and shadowy2 and yielding and giving way to the touch1 and though to be divided and separated1 yet1 maybe1 do as soon close by counition1 and so suffer nothing at all by that division4 ,sidenote3 ,saints ,everlast4 rest1 c4 #g4 part #b4 p4 #bee4 ,sidenote3 ,sup4 ,cantic4 p4 #ejd4 ,concerning the properties of their bodies it seems to have been the opinion of ,tertullian 7as ,i find him quoted by ,mr4 ,baxter7 that they had thin pure and aereal bodies which they could dilate and expand1 condense and contract at their pleasures1 and so frame them into diverse and sundry shapes2 his words are these3 ,dmones sua hc corpora contrahunt1 dilatant1 ut volunt3 sicut etiam lumbrici1 alia qudam insecta4 ,so we see that some worms and insects will extend themselves into a vast length and smallness1 that they can pass through a very small hole1 or passage1 and again contract themselves into a great bulk1 drawing in the length1 and increasing the breadth and thickness1 which though it still be the same corporeal substance1 and in general doth1 in what figure soever it be brought into1 but retain the same dimensions in respect of place1 yet in regard of accidental shape or figure it may change the dimensions in respect of one another1 as one while to be more in longitude1 and less in breadth and depth1 and sometimes more in breadth and depth1 and less in length4 ,so may the bodies of ,angels by contraction and dilatation1 sundry wayes alter their dimensions1 and consequently their shapes and figures1 and all this according to the motion and act of their own wills1 so that still there must be limits to these acts of distention and contraction1 that they can do neither in an infinite degree as either to become an insensible and indivisible prick1 nor to be infinitely expanded or dilated1 and this opinion hath sufficiency of rationality and intelligibility in it4 ,of this very point ,s4 ,bernard speaketh thus modestly3 ,videntur ,patres de hujusmodi diversa sensisse1 nec mihi perspicuum est und alterutrum doceam3 nescire me fateor4 ,and though we cannot punctually enumerate1 nor assign the certain properties of their bodies1 yet we may rationally conclude thus much4 #a4 ,that they being creatures ordained for high and noble ends must needs have their bodies and organs fitted and suitably proportioned to fulfil and accomplish those ends1 as doth most manifestly appear by the bodies and organs of all other creatures1 which are most wisely and fitly framed by the ,almighty1 according to the several ends and uses they were created and ordained for4 #b4 ,it is most probable that considering there are creatures that as their wills are moved by their passions and affections can alter the colours and figures of their own bodies1 as is manifest in worms1 and in the colours of the ,chameleon1 as it is asserted by the experience of the learned ,physician ,dominicus ,panarolus1 so from the less to the more1 that ,angels have bodies of far more excellency to perform their ministrations in1 than those gross and terrestrial bodies have that are here below4 ,and it is no small wonder to observe our ordinary ,gallus ,turcicus vel ,gallopavus1 how quiet and demissly sometimes he goes1 and then again upon the suddain by some emotion of spirit1 how will his train be advanced and extended1 his barbles swelled and puffed up1 and the appendicle that comes over the bill or rostrum1 be extended or contracted at the pleasure of the animal3 ,and much more to consider the quick and suddain change of the colours of both those parts1 as sometimes to a whitishness1 or an ash-colour1 sometimes purple1 sometimes blewish1 and sometimes pure red1 so quick a motion that creature can give to the spirits and blood1 that they can so quickly alter and change1 not only the colours1 but also the magnitude4 ,and much more may we rationally believe that ,angels can alter and change the figure and colour of their bodies according to the ministrations they are imployed about4 ,sidenote3 ,mark #ab4 #be4 ,sidenote3 #a ,cor4 #ae4 #dd4 #c4 ,the ,scripture informeth us that in or at the resurrection1 the bodies of men shall be as the ,angels that are in heaven1 sicut ,angeli3 ,now this ,analogy1 comparison1 or assimilation1 would be altogether false if ,angels had no bodies at all1 but were meerly incorporeal2 then it would follow1 that the bodies after the resurrection were made meer ,spirits1 and so ceased to be bodies1 which is false according to the doctrine of ,s4 ,paul1 who sheweth us plainly that after the resurrection they are changed in qualities into spiritual bodies1 for there is a natural ,soul or ,animal body1 and so likewise1 there is a spiritual body4 ,from whence we necessarily conclude that ,angels have ,bodies1 and that they are pure spiritual ones4 ,now we shall come to the other point intended in this ,chapter1 that is to shew that the opinion of ,angels assuming bodies of the ,elements here below1 is a meer figment1 as must of necessity follow if this be a truth that we have proved1 to wit1 that they have bodies2 for then assuming of other bodies must needs be in vain and to no purpose3 but we shall also shew the weakness and folly of that ,tenent by these positive reasons following4 #a4 ,those that maintain the assumption of bodies dare not affirm that they are so invested with those bodies1 as are humane souls with their bodies3 for then there must be vital union1 which cannot be but by ,divine ,ordination3 ,but it doth not any where either by ,scripture1 or sound rational consequence1 appear that either ,god appointed1 or gave power to ,angels to assume to themselves bodies of what shape they pleased1 or that he ordained a vital union1 betwixt the ,angels and those bodies they are supposed to assume either by ,creation1 or ,generation1 and therefore if they did assume any such bodies it must but be as we put on and off our ,garments1 or as ,players put on and off their ,perukes1 ,vizards and ,garments according to the several things or persons they intend to represent and personate4 #b4 ,but the great question will be1 who are the ,taylors that shape and frame them these vestments8 what6 must it be themselves that shape and figurate these bodies1 as snails are supposed to frame and make their shells and houses8 ,surely not1 because if they be simply incorporeal1 then they can make no contact with corporeal matter1 and without a corporeal contact there can be no alteration nor organization of matter1 and consequently1 they cannot frame or shape themselves such vestments2 neither can any other actor or agent be assigned that can frame them1 and therefore the ,tenent is a most ridiculous figment4 ,and again if they should have such solid bodies framed of the inferior ,elements1 as the body of a ,serpent1 as the ,witchmongers do suppose the ,devil assumed when he deceived ,evah1 and such bodies as ,demons are vainly supposed to assume to carry the heavy bodies of ,men and ,women in the air1 then those bodies must needs be of that solidity and compactness that they cannot suddainly be wasted and dissipated1 and then doubtlesly we should find them sometimes1 as we do the sloughs1 ,exuvias1 or skins of ,snakes1 for they could not be consumed in a moment4 ,and it were horrid to suppose that ,god should instantaneously create them1 and as suddainly dissipate and waste them4 ,so that in verity there is nothing of certitude1 but it may be looked at as a ,chimera and a ,poetical ,fable4 #c4 ,and if the ,angels had not such bodily organs wherein they could move1 walk1 speak1 and perform other such actions withal1 before they assumed or crept into such vestments1 their being inclosed and invested with them and in them would no more fit and inable them to walk or speak in them1 than would an hollow ,image inable a lame ,man to walk1 or a dumb ,man to speak that were inclosed in them4 ,therefore 7suppose7 as the ,witchmongers hold1 that the ,devil should appear to a ,witch in the assumed shape of a ,cat1 ,dog1 ,foal or such like1 and walk and talk with him or her1 if before that assumption of such a shape1 the ,devil could not walk and speak1 the having crept into such a vestment would no more inable him to speak1 than a dead ,cat in an empty hogshead1 or wind pent in an empty bladder4 ,,chap4 ,,xi4 ,of the ,knowledge1 and ,power of faln ,angels4 ,these evil ,angels of which we treat1 did doubtless1 before they left their habitation and did not keep their first estate1 participate of the same knowledge and power1 that those ,angels still retain that did not fall into that defection and rebellion2 so that our disquisition must be1 what knowledge and power they have lost1 and what they still do retain1 and this we may consider in these particulars4 #a4 ,that there are many things of which they are totally ignorant and nescient4 #b4 ,the knowledge that they have is dark and confused4 ,sidenote3 #a ,cor4 #b4 #aa4 ,sidenote3 #b ,chron4 #f4 #cj4 ,sidenote3 ,jer4 #ag4 #i1 #aj4 ,sidenote3 ,isai4 #da4 #ba1 #bb1 #bc4 ,sidenote3 ,matth4 #b4 #ac4 #a4 ,concerning the first1 this must of necessity be a certain rule that what the holy and elect ,angels do not know1 the evil and faln ,angels must much more ignore1 except the knowledge of evil and guilt1 from which the good ,angels are free2 and these may be reduced to these few points4 #a4 ,we here may consider that the knowledge of ,angels1 is to be restrained into these three ranks2 first either their innate and congenerate knowledge1 or secondly their infused or revealed knowledge by ,god in his ,son ,jesus ,christ1 or thirdly their experimental knowledge that they gain by observation and experience1 and it is of the first only that we speak in this ,paragraph1 and the rest we shall handle anon4 #b4 ,that our cogitations1 desires and affections are not known to the ,angels1 unless they manifest themselves either by external signs1 or effects1 or be revealed from ,god2 ,and these ways they may be known1 but not otherwise2 for it is manifest that ,satan had darted it1 or put it into the mind of ,judas to betray ,christ1 yet had he so cunningly carried himself1 that neither by any effect nor sign did the ,disciples know it until our ,saviour did reveal it unto them4 ,so that the ,scriptures do plainly inform us of the truth in this particular1 as1 ,for what man knoweth the things of a man1 save the spirit of man which is in him8 ,for this is only proper to ,god to search the heart1 and to understand the cogitations1 as saith the ,text3 ,for thou only knowest the hearts of the children of men1 he only knoweth them1 and neither ,angels nor men3 and though the heart be deceitful and desperately wicked1 yet ,god doth search the heart1 and try the reins4 ,so that if the good ,angels do not know the cogitations1 desires and affections of ,mens hearts1 except ,god either reveal them unto them1 or they be made manifest by signs and effects1 much less must the bad ,angels know or understand them4 #c4 ,those things that are meerly contingent1 and those which depend upon free will1 cannot be known of the ,angels1 unless they be revealed by ,god1 as is manifest by the ,text4 ,produce your cause1 saith the ,lord1 bring forth your strong ,idols1 or ,diviners1 saith the ,king of ,jacob4 ,let them bring them forth1 and shew us what shall happen3 let them shew the former things what they be1 that we may consider them1 and know the later end of them1 or declare us things for to come4 ,shew the things that are to come hereafter1 that we may know that ye are ,gods3 yea1 do good1 or evil1 that we may be dismayed1 and behold it together4 ,and as the good ,angels know not contingent things1 or those that depend upon free will1 much less do the faln ,angels understand them1 as is manifest in these examples4 ,the ,angel that was sent of ,god to warn ,joseph to take the child ,jesus1 and fly into gypt1 did not of his own innate knowledge1 either in it self1 or in its cause 7as the ,schoolmen speak7 know that ,herod would seek the child to destroy him1 because it was truly a contingent thing1 and did only depend upon the free act of ,herods will1 and therefore by ,divine ,goodness and ,providence it was revealed to the ,angel1 thereby to preserve the life of the child1 and to fulfil the ,scriptures4 ,neither do the faln ,angels know future events that are contingent1 or depend upon the free will of men1 as is manifest in ,satans tempting and afflicting of ,job1 which he intended to have been his destruction1 and therefore did falsly divine and foretel that ,job would curse ,god to his face1 but the event was not according to his lying conjecture1 but to the manifestation of ,jobs ,faith and ,patience1 and produced his glorious restoration4 ,so the lying spirit in the mouth of ,ahabs ,prophets1 did not know that ,ahab would go up to ,ramoth ,gilead1 or that he should be slain there1 but that ,god did reveal it unto him1 and sent him forth with a powerful commission to prevail4 ,so that all the predictions and ,divinations of the ,devil or his ,angels are nothing but lying guesses and uncertain conjectures2 for what can be expected from him who was a liar from the beginning1 and the father of lies8 ,neither were his ,idol-priests1 ,wizzards1 ,diviners or ,prophets any better but meer conjecturers and lyars1 as was most manifest in all those ,oracles that were amongst the ,grecians1 which uttered nothing but cheats1 lies1 equivocations and ambiguous responsions4 ,and those amongst the ,jews were no better1 who took upon them to foretel and divine for others1 but could not or did not foresee their own destruction1 as is manifest in ,ahabs ,prophets slain by ,elijah1 and the ,priests of ,baal slain by ,jehu1 and therefore must all those needs be deceived that run to ,divining ,witches and ,wizzards1 of which sort of couzeners we have too many4 ,sidenote3 ,object4 ,and if against this it be objected that the ,devils did know and confess that ,jesus was the ,son of ,god1 and therefore if they could tell this that was so great a mystery1 much more easily may they know other inferior things1 and so may foretel future contingencies1 to which we give this responsion4 #a4 ,we only affirm that ,devils did not know ,christ by their innate or inbred knowledge1 but they might know him by the revelation of the ,father1 and by the things that were written of him by the ,prophets1 and by the observation of those things that were manifested at his birth1 and shewed and done in his life time4 ,sidenote3 ,matth4 #h4 #bi4 ,sidenote3 ,luke #h4 #ca4 #b4 ,and it is manifest that ,god did not altogether intend to have him hidden from the knowledge of ,devils1 because he ordered that the spirit should lead him into the wilderness1 that he might be tempted1 that his power and victory might be shown over the ,prince of darkness4 ,and the end that the wisdom of ,god had in this1 was that the ,devils to their greater terror and horror might know their ,conquerour1 and by whose power they should be tormented and thrown into the ,abyss or bottomless pit1 and this made them cry out saying1 ,art thou come to torment us before the time1 and also force us not into the ,abyss or deep4 ,sidenote3 ,luk4 #b4 #aa4 ,sidenote3 ,math4 #c4 #ag4 #c4 ,the ,devils might know this because the ,angels had proclaimed his birth to the ,shepherds1 and told them1 that unto them was born that day1 in the ,city of ,david1 a ,saviour which was ,christ the ,lord3 ,and they might know it from the appearing of the ,holy ,ghost in the form of a ,dove1 and resting upon him1 and by the voice which said from ,heaven1 this is my beloved son1 in whom ,i am well pleased4 ,and they might know it by the conquest that ,christ had over the ,devil1 and by their daily being cast out by the power of his word1 and command1 as by the finger of ,god4 ,sidenote3 #a ,cor4 #b4 #aa4 #d4 ,the mysteries of ,salvation cannot be known unto the good ,angels1 but by ,divine ,revelation1 much less unto the bad ones1 as witnesseth the ,text3 ,for what man knoweth the things of a man1 save the spirit of man which is in him8 even so the things of ,god knoweth no man1 but the spirit of ,god4 ,the mysteries therefore of ,salvation1 as they have been decreed by himself in his eternal counsel1 are not known unto the ,angels1 but by the revelation of the spirit of ,god and the complement and fulfilling of his promises4 ,so concerning the restauration or precise day and hour of the coming of ,christ1 do not the ,angels in ,heaven know1 though their knowledge be vast and great1 and therefore much less those faln and rebellious ,angels that are chained in everlasting darkness1 untill the judgment of the great day4 ,sidenote3 ,math4 #ah4 #aj4 ,sidenote3 ,revel4 #ab4 #i4 ,sidenote3 #b ,pet4 #b4 #d4 ,sidenote3 ,heb4 #a4 #ad4 ,sidenote3 ,josh4 #e4 #ac4 ,sidenote3 ,acts #ab4 #g4 #e4 ,and as that which is not understood of the blessed and elect ,angels must needs be unknown unto the faln ,angels1 so likewise there are many things known to the good ,angels1 that are hidden or but conjectured at by the bad ones1 as may be manifest in these instances4 #a4 ,the blessed ,angels know and see the face of the ,father in beatifical vision1 as saith the ,text3 ,take heed that ye offend not one of these little ones2 for ,i say unto you1 that in heaven their ,angels do alwayes behold the face of my father1 which is in heaven4 ,upon which ,beza hath this note3 ,loquitur more seculi hujus1 ubi consistere in conspectu regis faciemq2 ejus perpetu videre posse1 signum est domestic intimq2 familiaritatis4 ,but the faln ,angels are totally deprived of this blessed ,vision1 being cast forth of ,heaven1 as saith the ,text4 ,and the great ,dragon was cast out1 that old ,serpent1 called the ,devil and ,satan1 which deceiveth the world3 he was cast out into the earth1 and his ,angels were cast out with him4 ,and ,s4 ,peter tells us1 that ,god spared not the ,angels that sinned1 but cast them down to hell1 and delivered them into chains of darkness4 #b4 ,and as they have lost the vision and fruition of the mercies of ,god1 so they have utterly lost the knowledge of his will1 concerning his ,covenant of ,grace and mercy to the elect1 for they are only ministring spirits sent forth to tempt to sin1 to afflict and punish1 and have still enough for the advancing of the ,kingdom of darkness1 but have no knowledge of saving grace nor the mysteries of the ,gospel1 but are all enemies and adversaries to ,god and the ,kingdom of ,christ1 and goeth about seeking continually whom he may devour4 ,but it is the blessed elect ,angels that are ministring spirits1 sent forth for to minister to them1 who shall be heirs of ,salvation4 #c4 ,the good ,angels have the blessed messages revealed unto them for the assisting and delivering of the godly4 ,so an ,angel did comfort ,joshua1 and another warned ,joseph to take the child ,jesus1 and to fly into gypt1 thereby to preserve the childs life2 and an ,angel delivered the ,apostles forth of prison1 and many such happy errands are made manifest unto them1 and they imployed about them1 of all which the faln ,angels are utterly ignorant1 and they are concealed from them4 #f4 ,there are some things that the evil ,angels know of1 which the blessed ones have no sensibility of1 that is the knowledge of their own guilt1 and the experimental sense of the loss of ,gods ,favour1 ,love1 ,grace and ,mercy4 ,sidenote3 ,jude #f4 ,sidenote3 ,de ,civitat4 ,dei1 l4 #i4 #b4 ,the second thing that we proposed to handle1 is1 that the knowledge that the faln ,angels have is dark and confused1 which is plain because they are reserved in chains under darkness1 unto the judgment of the great day4 ,now those that are kept or reserved in darkness1 must of necessity have their knowledge dark1 and consequently confused2 and he also that is the ,prince of darkness1 and the ,father and ,author of the works of darkness1 must needs like his children have his understanding darkned also4 ,and therefore we will conclude this point with the opinion of ,s4 ,augustine who speaking both of the ,angels that stood1 and those that fell1 saith thus3 ,ante peccatum autem tam isti quam illi perfect omnia intelligebant4 ,accessit igitur istis propter peccatum aliquid tenebrarum4 ,proind etiam tenebr appellantur1 in tenebris esse dicuntur1 clesti illa luce destituti1 in locum caliginosum prcipitati4 ,ut ind intelligamus nonnihil tenebrarum naturali etiam illorum menti accessisse1 in pnam admissi peccati in ,deum1 ,deiq2 filium4 ,but we shall only here speak of their knowledge in reference to things acted in this elementary and sublunary world1 and that in these particulars4 #a4 ,though they retain the same faculty of understanding that they had before their fall1 of the generation1 motion and mutation of natural things here below1 yet is it much darkned1 and far inferior to the knowledge of the good ,angels in natural things1 the one sort living and abiding in light1 and the other being shut up in darkness4 #b4 ,what knowledge soever they have by their natural faculties1 or that they may be supposed to gain by acquisition1 is by them gotten or learned for no other end1 but for the hurt and destruction of mankind1 and not as the good ,angels who make use of theirs for the benefit of those that shall be heirs of ,salvation4 ,for as a good ,physician labours and studies to know the nature and virtues of ,animals1 ,vegetables and ,minerals1 and their parts and products1 for the good and benefit of mankind1 but a ,witch or poysoner laboureth to know their virtues thereby to destroy and kill2 even so do the evil ,angels1 and not otherwise4 ,sidenote3 ,john #h4dd4 ,sidenote3 #b ,thes4 #b4 #i1 #aj1 #aa4 #c4 ,the knowledge of ,devils whether natural or acquisitive is spurious1 erroneous1 fallacious1 deceitful and delusive2 both in respect of themselves and others1 for as saith the ,scripture3 ,he was a murderer from the beginning1 and abode not in the truth1 because there is no truth in him4 ,when he speaketh a lie1 he speaketh of his own3 for he is a liar1 and the father of it4 ,therefore saith learned ,rollock upon this very place3 ,hoc est loqui ex ingenio suo1 quod naturale est sibi facere2 suum enim quod ex sese deprompsit1 non autem quod aliund accepit1 profert4 ,for as all the endeavours of the faln ,angels tend to the seduction and delusion of others1 so are they1 and were they the deceivers and deluders of themselves3 ,for it is most manifest that their minds are so obccated and covered over with darkness1 that although they be not altogether in general destitute of the knowledge of that which is just and unjust1 good and evil1 pious and impious1 yet they do not acknowledge their own sin1 as they ought1 for they are so pertinacious in their sin and wickedness1 that they do not attentively perpend and consider their own evil1 and therefore are not truely sensible1 or do understand that it is evil1 and therefore are by the just judgment of ,god so absolutely obccated that they cannot acknowledge their own evil and sin4 ,and as that knowledge they have is so darkned that they have deluded and deceived themselves1 so all their knowledge in respect of others is erroneous1 fallacious and lying1 as the ,text witnesseth of ,antichrist3 ,even he whose coming is after the working of ,satan1 with all power and signs1 and lying wonders3 ,and with all deceiveableness of unrighteousness1 in them that perish4 ,and for this cause ,god shall send them strong delusions1 that they should believe a lie4 #d4 ,in regard of the words1 intentions and actions of wicked ,men they both know and may foretel much1 because they are the ,authors and devisers of those evils and wicked thoughts2 as it was the ,devil that pushed on the ,scribes and ,pharisees to accuse and put ,christ to death1 for it was their hour and the power of darkness1 and it was ,satan that had darted it into the mind of ,judas ,iscariot to betray his ,master3 ,and therefore the ,devils might probably 7if not certainly7 know that his death would be brought to pass2 so that they may easily foretel what themselves have projected and prepared instruments to accomplish4 #e4 ,the acquired knowledge of the faln ,angels must needs be great in regard of their vast multitudes and their being dispersed in this caliginous air or ,atmosphere1 for the ,devil is called the ,prince of the air 7if that be literally to be understood7 and he compasseth the earth and walketh to and fro in it1 and goeth about1 seeking whom he may devour1 and therefore by their agility of body and celerity of motion may easily know what is done and spoken1 and may so very quickly convey it one to another1 and so may most readily communicate things that are acted or spoken at an incredible distance one from another2 but yet all this no further than ,divine ,providence will permit and allow of4 ,sidenote3 ,de ver4 influ4 rer4 l4 p4 #dbe4 #f4 ,the ,witchmongers and others do attribute a kind of omnisciency to ,devils in respect of their acquired knowledge1 which we by no means can allow them1 and that for these reasons4 #a4 ,though it be granted that they do grow and increase in the knowlege of sin1 evil1 and wickedness1 therewith to hurt1 devour and destroy1 or gain more skill and craft to lie1 cheat1 delude and deceive2 yet that they either gain or gather any knowlege that is good1 or for any good end1 is absolutely false1 for they abode not in the truth1 neither are they lovers of truth1 but are utter ,enemies to all good knowledge and verity4 #b4 ,that they may be ,masters of all the arts or wayes of deceit1 lying1 cheating and delusion1 is no way to be denied2 but that they should 7as many suppose7 by reason of their longevity and duration1 learn and be perfect in any or all of the good ,arts or ,sciences1 is to me utterly incredible1 because they are the ,corruptors of all1 but the perfectors of none1 else should they be the greatest ,philosophers in the ,world1 which is false4 ,and therefore most ,christian and pious was that ,sentence of that unjustly censured ,person ,paracelsus in these words3 ,et lict ,diabolus quidem plurima machinetur3 hoc tamen cum omnibus suis legionibus prstare minim potest1 ut vel abjectam ollam frangat1 nedum eandem faciat3 mult is mins quenquam occidere1 aut jugulare potest1 nisi id mandato1 permissu jussuq2 ac vi divina faciat4 ,the other main point that we undertake to handle in this ,chapter1 is1 touching the power of the faln ,angels1 and that is to be considered in these three particulars3 #a4 ,in general in respect of their power1 either in spiritual and moral things1 or in things natural4 #b4 ,or in respect of spiritual and moral things in particular4 #c4 ,or in respect of ,physical and sublunary things4 ,sidenote3 ,john #ab4 #ca4 ,sidenote3 ,ephes4 #b4 #b4 ,sidenote3 ,rom4 #ad4 #ag4 ,sidenote3 ,ephes4 #f4 #ab4 ,sidenote3 ,heb4 #b4 #ad4 ,sidenote3 ,vid4 ,caten4 ,aur4 ,tho4 ,aquin4 ,sidenote3 ,psal4 #aai4 #hi4 ,sidenote3 ,psal4 #adg4 #h4 #af1 #ag1 #ah4 ,sidenote3 ,psal4 #adh4 #h4 ,sidenote3 ,ephes4 #f4 #ab4 ,sidenote3 ,homil4 #bb4 p4 #beg4 ,sidenote3 ,jo4 #h4 #a4 ,and for the first it must of necessity be granted1 that their power since their fall is much diminished1 or at least restrained and chained and fettered up4 ,for they becoming ,rebels against the ,almighty1 and not keeping their first ,estate1 but having left their own habitation1 it was most agreeable to the wisdom and justice of ,god to take away from them the greatest part of that power and authority that he formerly had given them1 and so to imprison and chain them up1 that they might never be able to attempt or perform the like ,rebellion again2 otherwise the ,almighty should not have used that wisdom that is ordinary with earthly ,princes1 who haveing overcome those that rebelled against them1 do not only disarm them1 but also confine or imprison them4 ,and to this very thing do the ,scriptures allude1 when they say1 that they are delivered into chains of darkness1 and that they are reserved in everlasting chains under darkness unto the judgment of the great day4 ,so that though the ,devils still retain their cruel1 wicked and devouring will and mind2 yet they are but like the ,lyon within the ,bars of ,iron1 or ,bajazet in the ,cage of ,iron led about by ,tamberlan1 and so though they be never so cruelly bent to do mischief1 yet they are under the ,chains and cooped up in the ,grates of ,darkness1 and kept in ,everlasting ,chains that they are never able to break or unloose4 ,and though he be called the ,god of this ,world and the ,prince of it1 yet that is not to be understood1 that he is the ,prince and ,ruler of the ,creatures of the ,world1 or that he giveth riches1 health1 honour or the like1 for those are the gift of ,god only and not of the ,devil2 but he is the ,god and ,prince of the evil and wickedness that is in the ,world1 for in that1 and by that1 he reigneth and ruleth2 and to this purpose saith ,rollock3 ,damnatio est ,satan1 qui peccati author est4 ,nam vita hujus mundi est secundum principem cui potestas est aeris1 c4 ,dicitur autem ,princeps hujus mundi1 quia per peccatum1 mortem regnat in mundo3 ut enim teste ,paulo1 ,regnum ,dei positum est in justiti1 pace1 gaudio per spiritum sanctum1 sic regnum ,satan positum est in injustitia1 morte4 ,vnde ipse propter peccatum per quod regnat1 dicitur rector tenebrarum4 ,propter mortem per quam regnat1 dicitur imperium mortis habere4 ,and upon this place ,st4 ,augustin saith thus3 ,nunc ,princeps hujus mundi ejicietur foras1 absit ut ,diabolum principem mundi ita dictum existimemus1 ut eum ,cli terr dominari posse credamus3 sed mundus appellatur in malis hominibus1 qui toto orbe terrarum diffusi sunt4 ,sic erg dictum est3 ,princeps hujus mundi1 id est princeps malorum hominum qui habitant in mundo4 ,appellatur etiam mundus in bonis1 qui similiter per totum orbem terrarum diffusi sunt3 ,ide dicit ,apostolus1 ,deus erat in ,christo mundum reconcilians sibi3 ,hi sunt ex quorum cordibus principes mundi ejicientur foras4 ,and whereas also ,satan is called the ,prince of the power of the air1 that worketh in the ,children of disobedience1 it is not literally so to be understood1 as though he had the natural power of ruling the air1 and causing of winds1 hail1 snow1 frost1 rain1 thunder and lightning1 for these are all ordered according to the will of divine providence and the causes that he hath established in the ,elements3 ,so ,david speaking of the ,heavens1 the ,earth1 and the ,elements1 doth conclude thus2 ,they continue this day according to thine ordinances1 for all thy servants3 ,and it is he that ordereth all these1 as saith the ,text3 ,who covereth the ,heavens with ,clouds1 who prepareth rain for the earth1 who maketh grass to grow upon the mountains4 ,he giveth snow like wool1 he scattereth the hoary frost like ashes4 ,he casteth forth his ice like morsels3 ,who can stand before his ,cold8 ,he sendeth forth his word1 and melteth them3 he causeth his wind to blow1 and the waters flow4 ,and all these fulfil the will and command of ,god1 and not the will of the faln ,angels2 for the ,text saith3 ,fire and hail1 snow and vapour1 stormy wind fulfilling his word2 so that if they have any thing to do in the sublunary changes or motions of ,meteors1 it is but only as instrumental and organical ,causes1 working meerly as they are ordered and acted by the first cause that worketh all in all1 as the ,christian ,philosopher ,doctor ,fludd hath most learnedly proved in his ,treatise of ,cosmical ,meteors1 which ,i seriously commend to those that desire full satisfaction in this particular4 ,but the ,devil is chiefly called the ,prince of the power of the air1 because he is the proud1 high1 airy and spiritual ,prince and ,ruler of wickedness in high or super-clestial places1 by which proud1 airy1 and spiritual wickedness1 he worketh in the ,children of disobedience4 ,for we wrestle not against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 against spiritual wickedness in high places1 4 ,upon which learned ,beza saith thus3 ,homines quorum fragilis caduca est natura1 cui opponuntur versuti spirituales1 infinitis partibus potentiores4 ,and again1 ,ista nomina tribuit ,angelis malis1 propter effectus1 non quod eos su vi possint prstare1 sed quia illis ,deus laxat habenas4 ,and therefore ,s4 ,chrysostom upon this place saith thus3 ,mundi ver dominos eos vocat1 non quod mundum gubernent1 sed solet scriptura malos actus hunc mundum vocare1 ut quando ,christus dicit1 vos non estis ex hoc mundo quemadmodum ego non sum ex mundo4 ,sidenote3 ,de operib4 ,dei l4 #d4 c4 #f4 p4 #age4 ,sidenote3 ,jo4 #ag4 #b4 ,to consider their power in spiritual and moral things particularly1 we shall find they have no power in some things1 but by their fall have utterly lost it1 as is apparent in these few points4 #a4 ,they have lost that freedom of will that they had by ,creation1 and were partakers of before they fell1 and agreeable to this is the ,thesis of learned ,zanchy1 which is this3 8,that all ,devils have so far their wills made obstinate in sins1 the hatred of ,god1 ,christ1 and of ,mankind1 that from this evil they cannot will to repent1 and thereby be saved20 and this he thus proveth4 #a4 ,because in the ,scriptures they are called1 ' 1 for they are now become such1 that they cannot be changed from their malice and wickedness2 because it is become natural unto them4 #b4 ,from whence it is manifest1 that the whole time since their fall1 never yet any of them hath given any sign of resipiscence4 #c4 ,if they could repent and believe in ,christ1 then for them and their sins ,christ also should have died2 for he saith1 that he prayed for those that were to believe in him2 but they neither believe in him1 neither did he die for them4 #d4 ,but the chief cause of their impenitency is the just judgment of ,god1 that hath given them up to hardness of heart1 because they sinned knowingly and wilfully against the truth4 ,and this point is sufficiently proved by ,thomas ,aquinas1 the rest of the ,schoolmen and many others4 #b4 ,so that as they have lost freedom of will1 so they cannot at all will or act to be saved1 or to repent4 #c4 ,and as they cannot will or act to repent or be saved1 so the whole acts of their wills are evil1 malicious and wicked1 being liars and murtherers from the beginning4 #c4 ,the third is to consider their power in sublunary and elementary things which is the most pertinent to our present purpose1 it being the thing that some have magnified even to a kind of omnipotency1 and therefore we must the more narrowly ventilate and examine it1 which we shall do in this order4 #a4 ,how great soever the power of the faln ,angels may be supposed to be1 yet neither in knowlege can they be deemed to be omniscient1 or in power to be omnipotent1 because they are created ,beings1 circumscribed1 limited and finite1 and consequently can perform no act that necessarily must require an omnipotent power1 and so can neither create things de novo1 annihilate or transubstantiate any ,creature or substance1 or pervert or put forth of order1 the things that ,god by ,creation1 ,decree and ,providence hath set into their certain orders of ,generation1 alteration and corruption4 ,sidenote3 ,ut supra4 #b4 ,how great soever their power may be supposed to be1 yet rationally it must be taken for a truth1 that they have not the same power that they had before their fall4 ,for as ,zanchy saith3 ,certum est enim in universum1 in genere1 hac etiam in parte illos punitos fuisse1 ut non possint quicquid poterant1 cum boni essent1 nec etiam quicquid nunc velint4 ,because the ,holy ,ghost beareth witness1 that they are bound in ,chains1 and that ,satan begged leave of ,god to invade ,job1 that they fought with the good ,angels1 but were overcome1 and that they may be so resisted of believing men that they may be overthrown4 ,ac v nobis1 nisi potentia ,dmonum infirmata esset1 ,domino comprimeretur1 compesceretur4 ,sidenote3 ,zanch4 de op4 ,dei ut supra4 #c4 ,and what power soever be granted to the faln ,angels1 yet it is by the opinion of all the learned1 restrained only to these sublunary and inferior bodies1 and that they have neither power by ,creation or ,ordination1 to work upon1 move1 or alter things that are ,angelical1 ,celestial1 ,ethereal and ,superior1 but only are chained in this ,caliginous ,atmosphere1 and impure air4 ,for it is manifest1 that superior bodies work upon those that are inferior1 but not on the contrary1 neither have we any examples that can prove that they do operate upon ,celestial bodies1 and so their power 7how great soever some may suppose it to be7 is only restrained to these inferior sublunary things4 ,sidenote3 ,gen4 #ai4 #bd4 ,sidenote3 ,isai4 #cg4 #cf4 #d4 ,the operations and actions performed by the faln ,angels1 may be considered1 either in the simple respect of their natural and created power1 and this how great soever it was before their fall1 is not only lessened1 but that which remains1 is limited and restrained with the ,adamantine ,chains of the decree of divine providence3 or in respect of what power they may have superadded by ,god1 when they are ,commissionated and sent by ,god to effect some particular actions1 as for example1 ,moses and ,aaron had but the ordinary strength and power that was common to other men1 before they were sent upon the message to ,pharaoh1 and made ,instruments to deliver the ,israelites1 for then were they armed and indowed with the power of working great and stupendious ,miracles4 ,so it cannot rationally be imagined that the two ,angels that were sent as ,instruments to destroy ,sodom and ,gomorrha1 did or could of their own proper1 individual and created power1 bring down ,fire and ,brimstone from ,heaven to burn those two ,cities1 but that it was brought to pass by the ,power of the ,almighty1 as granted and given to them for that judgment only1 and not by that ordinary power that they could always exercise1 for the ,text saith3 ,then the ,lord rained upon ,sodom1 and upon ,gomorrha brimstone and fire from the ,lord forth of heaven4 ,neither can it rationally be supposed that one ,angel hath by his created power1 that ability1 that he can slay in one night an hundred fourscore1 and five thousand1 as it is written the ,angel did in the camp of the ,assyrians1 but that it was brought to pass by the power of ,jehovah superadded unto him1 to work the great deliverance of ,hezekiah and his people4 ,upon which place the learned ,expositor ,john ,calvin saith thus3 ,solus quidem dominus satis per se potest1 ac cert solus nos servat3 ,angeli enim1 manus quodammodo sunt ipsius3 ,unde etiam ,virtutes ,potestates vocantur4 ,interim hc vis soli ,deo tribuenda1 cujus organa tantummodo sunt ,angeli1 ne in superstitionem incidamus4 ,from whence we may note these two things4 #a4 ,that even ,devils are but the organs and instruments by which ,god accomplisheth his will1 and executeth his wrath and justice1 and so are but as tormenters and executioners to act no more than what they are appointed and commanded to do4 #b4 ,we may observe that in times past they had large ,commissions given and great power superadded to perform great wonders for the destruction of the wicked1 which was done for great and extraordinary ends1 such as in these days the ,lord doth seldom or never use1 and therefore there can be no reason now shewed why ,devils should have any extraordinary power added unto them in working strange feats for ,witches and ,sorcerers4 ,sidenote3 ,de op4 ,dei l4 #d4 c4 #d4 p4 #agd4 ,sidenote3 #b ,pet4 #b4 #d4 ,sidenote3 ,jude #f4 ,sidenote3 ,loc4 ,com4 p4 #ab4 ,sidenote3 ,matth4 #be4 #da4 #e4 ,it will much conduce to the clearing of this point of the power of ,devils to examine into what place they are faln1 or since their rebellion into what ,prison they are shut1 and this we shall give in the ,thesis of learned ,zanchy who saith thus3 8,all the evil ,angels were thrust down from ,heaven1 into places that are below the ,celestial ,orbs1 to wit into this air1 and below1 as it were into a caliginous ,prison1 where they are reserved unto the ,universal ,judgment as bound with chains40 ,and this is plain from the words of ,s4 ,peter1 who saith3 ,for if ,god spared not the ,angels that sinned1 but cast them down to hell1 and delivered them into chains of darkness to be reserved unto judgment4 ,to which accordeth that of ,jude3 ,and the ,angels that kept not their first estate1 but left their own habitation1 he hath reserved in everlasting chains under darkness1 unto the judgment of the great day4 ,for as learned ,musculus tells us3 ,decet ,christianum hominem ea modestia1 cautio1 ut nihil affirmet1 nec si quis alius affirmaverit1 inconsiderat recipiat1 quod non certo veritatis testimonio sacris literis desumpto1 confirmari queat4 ,to this we shall only add what the acute and learned ,theologue ,amesius notes upon this place of ,peter1 which in ,english is this3 8,in general 7he saith7 we are taught1 that they did not keep their first estate1 that is1 they did forsake righteousness and that station in which they were placed of ,god1 and afterwards they have exercised from the beginning1 envy1 lies and murther against ,men4 ,also 7he saith7 we are taught1 that they were a great number that were partakers of this defection1 and therefore the ,apostle speaketh in the plural number4 #a4 ,they are said to be thrust down in ,tartarum into ,hell by reason of the commutation of estate and condition1 because that from a most high condition1 which they received by creation1 they were cast down to an estate most low4 #b4 ,by reason of commutation of place1 because they were thrust down from a place of beatitude1 where they were conversant about the ,throne of ,god with the rest of the ,angels1 into an inferiour place subject to sin and misery4 ,but that this place is in the lowest parts of the earth1 as the ,papists do hold1 cannot be made forth from the ,scriptures1 but rather the contrary1 for they are said to be conversant1 and to rule in the air1 and to walk to and fro in the earth seeking the subversion of ,men4 ,this at the least is manifest from the ,scriptures1 and ought to satisfie those that are not too curious4 #a4 ,that they suffer a great change of estate and condition4 #b4 ,that they are excluded and shut out from their first habitation4 #c4 ,that they are in such a place where they suffer both the pain of loss and of sense4 ,they are said to be delivered over to darkness1 partly in respect of sin1 and partly in respect of misery2 for darkness in ,scripture doth denote both3 and they are said to be delivered in chains1 by a metaphor taken from facinorous persons1 that are condemned and kept bound in prison with chains1 and the chains are these4 #a4 ,obfirmation or obduration in sins4 #b4 ,an utter despair of any freedom or deliverance4 #c4 ,a terrible1 expectation of extream misery1 and an horrid fear of being cast into the abysse or deep4 #d4 ,the ,providence of ,god which continually watches over their custody1 imprisonment1 and punishment4 ,they are said to be reserved to damnation1 because they are so bound up in these evils and miseries1 that they never can escape2 and yet these are but the beginnings only of their miseries1 for they are hereafter to go into that everlasting fire1 that is prepared for the ,devil1 and his ,angels40 ,sidenote3 ,job #a4 #g4 ,sidenote3 #a ,pet4 #e4 #h4 ,sidenote3 #a ,kings #bb4 #bb4 #f4 ,though the ,devils be said to be reserved in everlasting chains of darkness1 yet are they said sometimes to be loosed1 and to go to and fro in the earth1 and to walk up and down in it1 and that ,satan doth like a roaring lion walk about seeking whom he may devour4 ,which must be understood 7as we have shewed before7 that in respect of his evil will1 malice and envy1 he seeketh and desireth the overthrow of all mankind1 but yet is so restrained that he doth but act1 what1 where1 when and so far only as ,god doth limit and order him4 ,for though it be usually said that ,god doth permit him1 yet it cannot be understood as a bare and nude permission1 as though ,god should suffer him to go so loose and at liberty1 that he may exert and exercise his power to the uttermost1 for then all the godly should be destroyed both in ,souls and ,bodies1 and ,god should only sit by as a bare spectator1 not as an ,orderer1 ,ruler and ,governour1 even as though an hungry fierce ,lion that had been chained up in a grate1 should be let loose to rage and run where he would1 and to kill and devour what he could1 and thus the ,witchmongers do suppose of him1 which is false and contrary to the testimony of ,gods word4 ,but when the ,almighty maketh use of ,satan or his ,angels1 they are only so let loose that he hath a hook in their ,nostrils1 and their ,necks in a chain1 that they can act no more nor no further than he ordereth1 and gives them leave to accomplish1 and thus are they limited not only by his irresistible will and decree1 but they are also watched over and ruled by the good ,angels that are as it were their keepers and overseers4 ,so when the ,devil is used as an instrument to afflict ,holy ,job1 he is first let loose to afflict him in his ,children and ,goods1 but not to touch his ,body2 and the second time he hath leave and power given him to lay his hand upon ,jobs ,body1 but not to take away his life3 which do plainly shew1 that he is not only and barely suffered to do what he will1 but hath his limits set how far he shall act1 and no farther4 ,and when ,god maketh use of him for the punishment of the wicked1 he giveth him power1 and ordereth him how far to act or prevail4 ,as in the case of the lying spirit in the mouth of ,ahabs ,prophets1 the evil spirit is sent forth with this commission1 ,and ,god said thou shalt perswade him and prevail also3 go forth and do so4 ,by which it is manifest that he prevaileth more by the virtue of ,gods command and commission1 than by his own proper created power4 ,sidenote3 ,vid4 ,lambert4 ,dan4 ,isagog4 c4 #bd4 p4 #fh4 ,sidenote3 #a ,cor4 #aj4 #ac4 ,sidenote3 ,exages4 ,aphor4 #ad4 p4 #acc4 #g4 ,it is manifest that as the good ,angels are the ,ministers of ,god for the ,salvation of mankind1 so the evil ,angels are ministring spirits only seeking the destruction and damnation of ,men2 and though ,god doth use the ,ministry of these that are evil and have an evil will1 yet he useth them well1 and to good ends1 that is1 as the executioners of his justice to chasten the godly1 and to restrain1 or destroy the wicked4 ,therefore ,god and the ,devil do not afflict1 tempt or do any other thing for the same ends2 for ,god acteth to prove1 preserve1 and stir up to goodness1 but the ,devil acteth to bring into sin and evil1 to destroy and to bring to despair1 as is manifest in the ,history of ,job4 ,and therefore here we may consider the several ways wherein ,god useth the evil ,angels as his instruments1 and that is in these particulars4 #a4 ,god useth him generally for temptation both of the good and the bad2 so he tempted ,david1 ,christ and the ,disciples1 for ,satan had desired to sift them as wheat1 and therefore he is called 1 the tempter3 and these temptations are internal and spiritual1 for we fight not against flesh and blood1 but against spiritual wickedness in high places4 ,and in these as far as concerneth the faithful1 he acteth but only as ,god permitteth or ordereth him1 as is plain in the case of ,david1 where one ,text saith1 ,jehovah moved ,david to number the people1 and in another place1 and ,satan stood up1 and moved ,david to number the people3 where it is to be noted that ,god did it as the director and orderer1 and ,satan performed it as his instrument and servant4 ,and the ,apostle telleth us2 that ,god is faithful1 and would not suffer the believing ,corinthians to be tempted above what they were able1 but would with the temptation also make a way to escape1 that they might be able to bear it4 #b4 ,god maketh use of him for the chastisement and affliction of the godly1 as is most manifest in that of ,job2 but this only so far as he is limited1 ordered and commanded from ,god and no further4 #c4 ,when ,satan as a tormenting or punishing instrument is used of ,god1 he hath his commission given him how far only he shall act and proceed1 beyond which he cannot go one hairs breadth1 as is manifest in the case of ,ahab and the ,gadarens ,swine1 so that we may conclude this with the learned ,aphorism of ,piscator in these words3 ,etsi autem ,satan seu ,diabolus cum suis ,angelis ,deo et filiis ,dei adversatur quantum in ipso est1 nimirm voluntate et conatu3 non tamen effectu2 ita nimirum ut vel fidelibus perniciem afferre1 vel quicquam efficere possit quod ,deus nolit4 ,deus enim illum potenti su frno vinctum constrictumq tenet3 ut ea mod exequatur qu ei divinits mandata1 aut concessa fuerint4 #h4 ,lastly1 we shall now examine the particulars wherein learned ,zanchy doth acknowledge the faln ,angels to have power over our and other sublunary bodies1 and they are principally these4 ,sidenote3 ,de oper4 ,dei4 l4 #d4 c4 #aj4 p4 #ahf4 ,sidenote3 ,acts #h4 #ci1 #dj4 #a4 ,upon the supposition granted that the faln ,angels have permission1 he holdeth that by their own proper created natural power1 they can as they please move in place3 as to lift a ,body up from the earth on high1 and then to let it fall or throw it down to the earth2 that they can transfer or carry a body from one ,city to another in a very short space of time3 ,lastly1 that they can move and agitate bodies with every kind of local motion that none can resist them4 ,and that therefore all those strange transportations of ,witches in the air into forraign and far distant places 7he holdeth7 need not be thought strange or impossible1 and that they may be done with great celerity1 and in a short time4 ,and this he thinketh he proveth by the example of ,philip1 who when he had instructed the ,eunuch in the faith and baptized him1 was caught away by the spirit of the ,lord1 that the ,eunuch saw him no more1 and that he was found at ,azotus4 ,upon which we must make these animadversions4 #a4 ,that upon the supposition or ground that faln ,angels are simply and meerly incorporeal1 this must be false1 for then they cannot move in place1 nor agitate any bodies1 as we have sufficiently proved before4 #b4 ,and though upon the supposition that they are corporeal1 they may move in place1 and may move and agitate other bodies1 yet that must be understood in a proportionable measure1 according to their power and strength1 and not in an infinite1 or indefinite respect2 for though one ,devil may be supposed to move or lift up that which would load an ,horse1 yet it will not follow that he can move or lift up as much as would load a ,ship of a thousand ,tun2 and though one ,devil might remove a ,millstone by his own created power1 yet it will not follow that he can remove the greatest mountain that is to be found4 #c4 ,and whatsoever motion ,devils may have here in the air1 or power to remove and agitate bodies1 yet the least of these cannot be performed but by licence and permission from ,god1 which licence and permission is always for ends agreeable to his ,wisdom and ,justice2 but for ,god to license or permit ,devils to appear to ,witches in the shape of ,cats1 ,dogs1 ,squirrels or the like1 to the end to suck upon their bodies or to have carnal copulation with them1 or to transport them in the air to places far distant1 to dance1 revel1 feast and to do homage to the ,devil 7as the ,witchmongers alledge7 is for so impure1 filthy1 horrid and abominable ends1 as can no way agree with the ,wisdom or ,justice of the ,almighty1 and therefore must needs be false and frivolous4 #d4 ,and that which the faln ,angels are in the ,scriptures recorded to have performed1 may be considered1 whether they accomplished those things by their own created power1 or by the power of ,god granted to them when they are sent forth to perform such or such an act3 ,for as it may not be rationally granted that the two ,angels that were instruments for the destroying of ,sodom and ,gomorrha did bring down fire and brimstone from ,heaven by their own created power1 nor that the destroying ,angel in ,egypt did in one night kill all the first-born by his own power1 but by the power of the ,almighty granted unto him in that mission1 so it is not rational to suppose1 that although ,satan might by internal motions and spiritual temptations prevail with the ,sabans and ,chaldans who were his ,vassals1 wherein he could work what he would1 to take away the ,oxen1 ,asses and ,camels of ,job1 and to slay his ,servants3 though 7,i say7 he might do this by his created power2 yet that he should bring fire from ,heaven to destroy the sheep1 or that he by his created power could raise such a wind1 as could blow down the house in which the ,sons and ,daughters of ,job were1 and slay them1 is not probable1 but that it was performed by that assisting power that was granted him of ,god1 to effect that affliction upon ,job1 that ,god had determined for the trial and manifestation of his ,faith and ,patience1 which cannot in any reason be said to be done by ,devils in their transactions with ,witches1 and therefore must needs be ,fables and ,chimeras4 #e4 ,and whereas he addeth that the ,devils can perform all kind of motions with natural bodies1 and that none can resist them1 it is too large by far2 for by that rule they might shake and remove the earth1 which they cannot do1 for it abideth firm according to ,gods appointment in the creation3 ,and it is absurd to think that the superior and good ,angels cannot resist them1 who have far greater force and might than the faln ,angels have4 #f4 ,and whereas he would prove the power of ,devils by that of the spirit of the ,lord conveying of ,philip from the ,ethiopian ,eunuch1 which supposing it to be a good ,angel1 it must likewise be granted to be furnished from ,god to have that power to carry him away1 and doth not necessarily conclude that the ,angel did it by its proper created power3 neither is the consequence good1 to argue that what a good ,angel may do1 that therefore a bad one may do the same or the like1 for their powers and strength are not equal1 the one retaining what he had by creation1 the other losing much by reason of his rebellion and fall2 as an outlawed person hath not in a civil respect the same power that another person hath that is under a legal capacity1 and as a prisoner that is loaden with chains1 gives and fetters1 can neither walk1 leap1 or run so fast1 as he that hath none1 no more can the fettered ,devils move with that agility and celerity that the good ,angels can do that have no fetters nor chains at all4 ,sidenote3 ,apoc4 #g4 #b4 ,sidenote3 #b ,sam4 #bd4 #af4 ,sidenote3 ,acts #ab4 #bc4 #b4 ,a second kind of actions that he assigneth unto ,devils is1 that they cannot only move bodies locally1 but also can alter them diverse and sundry ways1 as to make hot things of cold1 and so on the contrary1 white things of black1 and black of white1 and can make of fair things deformed ones1 and so on the contrary1 and can make sound bodies sick1 and sick bodies sound1 affecting them with various qualities4 ,but these particulars he leaves altogether without proof1 except one ,text in these words3 ,and he cried with a loud voice unto the four ,angels to whom it was given to hurt the earth and the seas4 ,from whence we shall observe these things4 #a4 ,it is granted that ,god doth make use of evil ,angels to punish the wicked1 and to chastise and afflict the godly1 and in the effecting of these things that they have a power given them to hurt the earth and the ,sea and things therein1 as to bring tempests1 thunder1 lightning1 plague1 dearth1 drought and the like2 but that in the effecting these things1 they have a dative power above what they had in ,creation1 and that they are commissioned and sent by ,god upon purpose to fulfil and effect these things1 and so are as the organs and instruments to perform the will of ,god in his justice1 and are always for such ends as tend to the ,glory of the ,creator3 ,but for ,devils to be sent to play such ludicrous1 filthy and wicked tricks with ,witches1 as is commonly affirmed1 suits not at all with the ,wisdom and ,justice or ,glory of ,god1 neither have we any such examples in holy ,writ1 no further1 but that ,devils only are ,gods ,executioners or ,hangmen4 #b4 ,it doth no where appear that the ,devils can alter1 or change the shape or qualities of things at his own will and pleasure1 but the contrary is manifest in the ,priests of ,baal in the time of ,elijah upon the ,mount ,carmel1 where their ,idols or ,gods were to shew their power by firing the ,sacrifice1 a thing which if ,satan could have done for them with all his power1 it had been most advantagious for his ,kingdom2 but it is evident that he neither did nor could procure as much fire as would burn the ,sacrifice1 though earnestly called upon by his best ,servants the ,idolatrous ,priests4 ,but thou wilt say1 his power was then restrained and withholden at that time from effecting any such thing4 ,well1 grant it were so1 what was the end that ,god used that restriction upon him at that time for8 was it not because ,god would not contribute to magnifie the ,devils ,kingdom8 nor to suffer him any longer to deceive his people8 ,but to discover the weakness of his power1 who is not able of his own created power1 to bring forth fire where there is none1 not able to break a paper window1 unless he have leave and power given him from ,god4 ,and therefore much less can1 for the magnifying of his own power1 and to dishonour the ,creator1 appear as a ,cat1 ,dog1 ,squirrel or the like to ,witches1 suck upon their bodies1 have carnal copulation with them1 or transport them in the air1 for this were to advance his credit too much1 and utterly derogatory to the ,glory of ,god4 #c4 ,concerning ,satans being an instrument and means to bring and cause diseases1 it may be considered these two ways4 #a4 ,in an ordinary way he seduceth and draweth men to gluttony and drunkenness1 by which way of ingurgitation and excess they draw and contract to themselves diverse ,diseases1 as ,coughs1 ,catarrhs1 ,dropsies1 ,scorbutick ,distempers and the like4 ,others he draweth to insatiable lust and concupiscence1 that thereby they fall into the ,lues ,venerea1 and the whole troop of those dire and horrid ,symptomes that accompany it1 whereby ,men and ,women undergo great misery1 pains1 sickness1 and sometimes death4 ,sometimes he pusheth ,men on so far in malice1 wrath1 choler and passion1 and many other such like ways1 that they wound1 lame and sometimes kill one another2 and in this sense he may be said to cause diseases diverse ways4 #b4 ,but there is another way more extraordinary wherein as an instrument he may be said to cause diseases and sometimes death1 as in that case of ,davids numbring of the people1 where there died of the ,pestilence seventy thousand1 and though this ,pestilence was sent by ,jehovah1 yet was a destroying ,angel the instrument and minister in the execution of it1 for the ,text saith3 ,and when the ,angel of the ,lord stretched forth his hand upon ,jerusalem to destroy it1 the ,lord repented him of the evil1 and said to the ,angel that destroyed the people1 ,it is enough3 now stay thy hand4 ,and ,herod for assuming to himself that honour that was only proper to ,god1 was immediately smitten by the ,angel of the ,lord1 and was eaten up of worms1 and gave up the ,ghost4 ,and the ,psalmist saith3 ,he cast upon them the fierceness of his anger1 wrath1 indignation and trouble by sending evil ,angels among them1 the ,hebrew giveth it1 the emission or sending out of evil ,angels4 ,from whence it is manifest that evil ,angels are the organs and instruments of ,gods wrath1 and as ,ministers cause ,plague1 ,pestilence and other diseases4 #c4 ,thirdly1 there is another great question whether or not the ,devil by his vassals1 to wit1 ,sorcerers and ,witches doth not cause diseases and death1 as is believed by those vomiting up of strange things exceeding the bigness of the ,gullet to get either up or down1 of which we shall speak largely where we handle the opinion of ,van ,helmont concerning the actions of ,witches3 ,here only we shall say thus much1 that the ,devil is author and causer of that hatred1 malice1 revenge and envy1 that is often abounding in those that are accounted ,witches1 which desire of revenge doth stimulate them to seek for all means by which they may accomplish their intended wickedness1 and so they learn all the wicked and secret wayes of hurting1 poysoning killing1 but yet we affirm1 that what evil soever they perform1 it is by causes and means that work naturally1 and so the evil is only in the use and application1 and not in the efficients or means4 ,sidenote3 #a ,cor4 #ab4 #h1 #i4 ,sidenote3 ,psal4 #ajg4 #ah1 #bj4 ,sidenote3 ,isai4 #ed4 #af4 ,sidenote3 ,de inject4 material4 p4 #eih4 ,and whereas he holdeth that ,devils as they can cause ,diseases1 so they can cure them and take them away1 we must crave to be excused if we cannot subscribe to his opinion1 and that for these reasons4 #a4 ,because of their causing of ,diseases we have sufficient evidence in the ,scriptures1 but of their curing of any1 we have not any mention at all2 and though some will think this but weak because it is negative1 yet it is not probable1 but as it expresseth the one fully1 so it would have given some hint of the other1 if there had been any such matter4 #b4 ,but the ,scriptures do inform us1 that the gift of healing or curing ,diseases1 is not in the power of ,devils by their ,creation1 much less since as a gift bestowed upon them1 but floweth solely from ,god by the ,ministry of good ,angels1 of whom ,raphael 7that is1 the ,medicine or health of ,god7 is the chief4 ,and that it is reckoned amongst the gifts of the ,holy ,ghost is most plain3 ,for to one is given by the spirit the word of wisdom1 to another the word of knowledge by the same spirit4 ,to another faith by the same spirit3 to another the gifts of healing by the same spirit2 but these gifts of healing are not given to ,devils1 but to the chosen ones of ,god4 ,and the ,psalmist where he is speaking how ,god afflicted and brought low the people of ,israel by reason of their sins1 saith3 ,their soul abhorred all manner of meat1 and they drew near unto the gates of death1 but he sent his word and healed them4 ,and ,god declareth1 that if his people ,israel would keep his ,statutes1 he would bring none of those ,diseases upon them that he had threatned1 for 7he saith7 ,i am the ,lord that healeth thee1 and this he doth by the ministry of good ,angels1 or by natural means1 and not by ,devils4 #c4 ,that ,devils are no causers or instruments in curing ,diseases is manifest1 because that were to make him act contrary to his original destination after his fall1 wherein in his own propriety1 he is a murderer from the beginning1 and that both of souls and bodies1 and never did1 nor doth any good to mankind1 either spiritual or natural1 either real or apparent2 for that were to act contrary to his will1 nature and disposition1 and contrary to the ,ordinance and appointment of ,god who hath ,created the destroyer to destroy4 ,therefore ,satan after his fall was not ordained of ,god to be an healer1 preserver1 or sanator of diseases1 but to be a destroyer1 a wounder and murderer2 for his nature is become so wicked and malignant1 that his whole endeavour is the destruction of mankind1 both in souls and bodies1 and so no healer1 no not of the least infirmity4 #d4 ,but he is that grand ,impostor1 that by lying1 cheating and delusion1 laboureth to make his ,vassals and others believe that he can cure and heal ,diseases1 when he can do no such thing1 and therefore hath and still doth amongst the ,pagans1 by the wicked ,priests his ,slaves1 make the people believe1 that if the sick persons be brought before their ,idols1 and there worship and pray1 that they shall be ,cured1 when there is not any jot performed in the way of sanation1 but what is by natural means1 fancy1 and imagination1 or what is pretended to be done so1 by cheating1 counterfeiting and imposture4 ,and the very same thing is practised by the ,papists unto this day1 in the pretence of their false and lying ,miracles1 fathered upon their ,saints and ,images1 which are nothing else but lying cheats and ,impostures1 as we shall fully make manifest hereafter4 #e4 ,the ,devil internally deludeth the minds of men1 in making them believe1 that ,pictures1 ,charms1 ,amulets1 and such other inefficacious and ridiculous means1 have power to ,cure these and these ,diseases1 when indeed they are meerly inoperative1 and effect nothing at all2 but yet the ,witchmongers will needs have them to be media operativa1 when they are utterly inefficacious1 and are only means of seduction and delusion1 to alter1 change1 or fortifie the imagination1 by which alone the ,cures 7if any such be effected7 are brought to pass1 and not by any power of the ,devil at all2 and he operateth nothing at all in them1 except a mental and internal delusion1 in making the ,witchmongers and others believe1 that those things are wrought by a ,diabolical ,power1 which are only performed by the force of imagination1 and a natural agency and virtue4 #f4 ,again1 where there are many occult and wonderful effects wrought by natural causes and agents1 as by appensions of vegetables1 animals1 or their parts1 and minerals1 by magnetism1 as the ,hoplochrism1 ,sympathetic ,powder1 by ,transplantation and many other very abstruse and secret wayes and means1 the ,devil laboureth to take away the glory of these sanative effects1 both from ,god and his ,instrument which is ,nature1 and to have it ascribed unto himself2 and in this the ,witchmongers do him no small service1 in giving that power and honour unto the most wicked and wretched of all ,gods ,creatures1 that is only due to the ,creator1 and to his instrument ,nature4 ,and to conclude this1 ,i cannot but repeat that excellent and ,christian ,sentence of ,helmont3 ,pigriti saltem enim immens inventum fuit1 omnia in ,diabolum retulisse qu non capimus4 #c4 ,a third kind of power that he ascribeth unto ,devils1 is their changing and transmuting of bodies1 which is either in regard of substantial transformations1 or of those that are but in the external figure or shape1 or in the qualities1 accidents and adjuncts only4 ,of real transubstantiations1 after a long dispute1 he granteth1 that they cannot be brought to pass but by a ,divine and ,omnipotent ,power1 which we have sufficiently proved before1 and therefore shall forbear to say any further of it here4 ,and for what other portents1 prodigies1 or lying wonders he can perform1 we shall here examine and discuss them to the full in this order4 ,sidenote3 ,deut4 #ac4 #a1 #b1 #c1 #e4 ,sidenote3 ,deut4 #ah4 #bj1 #ba1 #bb4 #a4 ,we shall pass by what may be thought of the strange feats the ,magicians of ,pharaoh1 or ,simon ,magus did perform1 as fully examined and concluded before1 and shall give those ,texts of ,scripture that mention the signs and wonders that ,antichrist and false prophets1 that are ,satans ,instruments1 can or do work1 and they are these4 ,if there arise among you a ,prophet1 or a dreamer of dreams1 and giveth thee a sign1 or a wonder3 ,and the sign or the wonder come to pass1 whereof he spake unto thee1 saying1 ,let us go after other gods 7which thou hast not known7 and let us serve them3 ,thou shalt not hearken unto the words of that ,prophet1 or that dreamer of dreams3 for the ,lord your ,god proveth you1 to know whether you love the ,lord your ,god with all your heart1 and with all your soul4 ,and that ,prophet1 or dreamer of dreams1 shall be put to death1 because he hath spoken to turn you away from the ,lord your ,god4--,another place is this3 ,but the ,prophet which shall presume to speak a word in my name1 which ,i have not commanded him to speak1 or that shall speak in the name of other gods1 even that ,prophet shall die4 ,and if thou say in thine heart1 ,how shall we know the word which the ,lord hath not spoken8 ,when a ,prophet speaketh in the name of the ,lord1 if the thing follow not1 nor come to pass1 that is the thing which the ,lord hath not spoken1 but the ,prophet hath spoken it presumptuously3 thou shalt not be afraid of him4 ,from whence we may take these ,observations4 ,sidenote3 ,observ4 #a4 ,sidenote3 ,jonah #c4 #d4 ,sidenote3 ,orig4 ,sacr4 l4 #b4 c4 #f4 p4 #aic4 #a4 ,that we may know he is a false ,prophet1 that speaketh a thing in the name of the ,lord1 if the thing do not come to pass3 ,but yet this must be understood with limitation1 where ,god sendeth a ,message by a true ,prophet1 where the thing is spoken positively1 but the condition is concealed1 and not expressed1 as in the ,message of ,jonah to ,nineveh3 yet forty days1 and ,nineveh shall be overthrown3 which was intended if they repented not1 but implicitely was understood 7as the event shewed7 if they did repent1 the ,lord would spare them3 of which ,learned ,dr ,stillingfleet hath this ,proposition3 8,comminations of judgments to come do not in themselves speak the absolute futurity of the event1 but do only declare what the persons to whom they are made are to expect1 and what shall certainly come to pass1 unless ,god by his mercy interpose between the threatning and the event4 ,so that ,comminations do speak only the debitum pn1 and the necessary obligation to punishment2 but therein ,god doth not bind up himself as he doth in absolute promises2 the reason is1 because ,comminations confer no right to any1 which absolute promises do1 and therefore ,god is not bound to necessary performance of what he threatens40 ,sidenote3 ,observ4 #b4 #b4 ,that there are those that do foretel1 or shew signs and wonders1 that do come to pass1 and yet those that foretel them are false ,prophets1 because sometimes ,god sendeth false ,prophets with power to work signs and wonders1 thereby to try his people1 whether or no they will cleave unto him with all their hearts and souls1 or turn to other strange gods1 or ,idols2 and this is ordered by the ,providence of ,god for the trial of the faithful1 as was in the ,case of ,job4 ,but though these may be great signs and wonders to amaze and amuse men1 and likewise come to pass1 yet are they no true miracles1 but are distinguished in this1 that true miracles are alwayes for the establishing and confirmation of the true ,doctrine and ,worship of ,christ1 but the other are lying wonders1 wrought only to try the godly1 or for the deluding and punishing of those that received not the knowledge of the truth4 ,and though there are1 and may be signs and wonders that are wrought by ,antichrist and false ,prophets1 by and in the power of ,satan1 yet these are all ordered by the ,wisdom and ,providence of the ,almighty1 and ,satan is no more but an organ and instrument in the performance of them4 ,sidenote3 ,matth4 #bd4 #bd4 ,sidenote3 #b ,thess4 #b4 #i1 #aj1 #aa1 #ab4 ,there are two other remarkable places of ,scripture concerning the ,devils power in working signs and wonders1 the first of which is this3 ,for there shall arise false ,christs and false ,prophets1 and shall shew great signs and wonders1 insomuch that 7if it were possible7 they shall deceive the very elect4 ,the other is this3 ,even him whose coming is after the working of ,satan1 with all power1 and signs1 and lying wonders3 ,and with all deceiveableness of unrighteousness1 in them that perish2 because they received not the love of the truth1 that they might be saved4 ,and for this cause ,god shall send them strong delusion1 that they should believe a lie4 ,that they all might be damned1 who believed not the truth1 but had pleasure in unrighteousness4 ,from whence we may take these remarkable observations4 ,sidenote3 ,observ4 #a4 #a4 ,though there arise false ,christs1 and false ,prophets1 and even the ,antichrist himself1 working after the power of ,satan1 with signs and lying wonders2 yet though ,satan be the organ and instrument in performing these lying wonders1 ,god is the ,author and efficient cause that doth inflict them1 because they are mala pn1 and come not by a bare permissive power1 but are inflicted by him as punishments upon the wicked1 even those that received not the love of the truth1 and therefore these lying wonders cannot possibly deceive the elect1 but prove all deceiveableness of unrighteousness in them that perish2 and the reason why they are thus punished with the deceits and delusions of ,satan1 is because they received not the love of the truth1 and therefore ,god doth send such strong delusion1 that they might believe a lie1 and this he doth rightly and justly1 that as ,beza notes1 ,ita tamen ut soli increduli sint illius fraude perituri4 ,upon which place learned ,rollock tells us this3 8,we are 7he saith7 to observe that ,antichrist is nothing else1 but ,gods ,executioner by whom he punisheth those1 by his just judgment1 who have not received the love of the truth1 but have contemned the ,gospel3 which is so far forth true1 that if there had not been1 and now were a contempt of the truth1 then altogether ,antichrist had not been1 that is1 the ,executioner had not been1 whom ,god sendeth to execute his just judgment upon those that despise the truth of his ,gospel4 ,so that it is manifest that ,god doth make a just1 and good use of the very malice1 and lying nature of ,devils1 in punishing those that did not receive the love of the truth1 but deceiving them by strong delusions that they might believe a lie2 and this he doth as sent and commanded of ,god1 and so cannot go one jot further than his ,commission1 or as far as he is limited by ,god40 ,sidenote3 ,observ4 #b4 #b4 ,we may observe that how great soever these signs and wonders be1 yet they are but lying ones1 both in regard of the end for which they are done1 and in respect of their substance4 ,and therefore how great soever the signs and wonders be that evil ,angels do perform1 yet they are totally different from true miracles1 those being alwayes wrought for the confirming of the true ,doctrine and ,worship of ,god1 but these have their end only to establish false doctrine1 lies and erroneous opinions1 or ,idolatrous ,worships4 ,so they differ in their substance1 for those miracles that ,god sheweth for the confirmation of his truth1 are alwayes true and real1 being against and above the whole power and course of nature1 but those wonders wrought by ,satan are but delusions1 cheats1 juglings and impostures1 which though they may seem strange to those that are ignorant of their causes1 yet do but all arise from natural causes1 or from artificial cunning1 confederacy and the like4 ,and therefore we may conclude that what miracles soever are wrought by a ,divine ,power1 tend to the overthrow of ,satans power in the world1 but all false miracles are wrought to uphold the power of ,satans ,kingdom in the world1 and following delusions1 lies and false doctrines4 ,sidenote3 ,observ4 #c4 ,sidenote3 ,oreg4 ,sacr4 l4 #b4 c4 #h4 p4 #bec4 ,sidenote3 ,psal4 #gb4 #ah4 ,sidenote3 ,id4 #gg4 #ad4 ,sidenote3 ,rom4 #d4 #ag4 #c4 ,therefore what signs and wonders soever ,satan doth work1 they are no real and true miracles1 for as ,dr4 ,stillingfleet saith3 8,god alone can really alter the course of nature4 ,i speak not 7he saith7 of such things which are apt to raise admiration in us1 because of our unacquaintedness with the causes of them1 or manner of their production1 which are thence called ,wonders2 much less of meer juggles and impostures1 whereby the eyes of ,men are deceived2 but ,i speak of such things as are in themselves either contrary to1 or above the course of nature1 i4 e4 that order which is established in the universe40 ,and this cannot be altered by any diabolical power1 but only by that which is ,divine and ,omnipotent1 which never doth it but for considerable ends and important causes1 as may be manifest from these unshaken grounds4 #a4 ,that ,devils can work no true miracles is manifest from the definition of a miracle which is this3 ,verum miraculum est opus1 quod fit prter1 et contra naturam et secundas causas1 cujus nulla ,physica ratio potest reddi4 ,but ,satan cannot alter or change the order and course of nature4 ,therefore ,satan cannot work or effect a true miracle4 ,the proposition may be illustrated by an induction made of many great miracles1 of which there is mention made in the ,old and ,new ,testament1 all which are of that sort1 that are repugnant to the order and course of nature1 and of which no natural or physical reason can be rendered and given4 ,such were the taking of ,enoch and ,elias into ,heaven1 the conserving of ,noah and his ,family in the ,ark1 the confusion of tongues at the building of ,babel1 the fecundity of ,sarah being old and barren1 the passage of the children of ,israel over the red ,sea and over ,jordan1 the standing still of the ,sun in the battel of ,joshuah1 its going back in the dial of ,ahaz1 its eclipse at our ,saviours suffering1 the preservation of ,daniel in the ,den of the ,lions1 and of the three companions of ,daniel in the fiery furnace1 the preserving ,jonas in the belly of the ,whale1 the raising up of the dead1 and the curing of the ,man born blind1 and all the rest of those most true and wonderful miracles wrought by our blessed ,saviour and his ,apostles4 #b4 ,the assumption of the ,syllogism is thus proved4 ,it is the part of the same power to change the order of nature1 and to create things that were not existent1 and so the mutation of the order of nature is a certain kind of new creation4 ,but ,satan hath not power1 by which he can create things that as yet had no existence1 as all persons of reason must needs confess4 ,from whence it must follow that ,satan hath not power to change the order of nature1 and consequently that he cannot work true and real miracles4 #c4 ,the working of true miracles is only a proper attribute of ,god1 and incommunicable to any creaturely power1 for the ,text saith3 ,blessed be the ,lord ,god1 the ,god of ,israel1 who only doth wondrous things4 ,and again1 thou art the ,god that dost wonders4 ,and these two things the changing of the order of nature1 and creation ,s4 ,paul attributeth to ,god as only proper to him3 ,god who quickeneth the dead1 and calleth those things that be not1 as though they were4 ,upon which ,beza gives this note3 ,eo qui vit restituit4 ,apud quem jam sint qu alioqui reipsa non sunt1 ut qui vel uno verbo quidvis possit ex nihilo efficere4 ,sidenote3 ,vid4 ,rolloc4 in ,thess4 #b4 ,but if it be objected that though ,satan and his ,angels of themselves1 and by their own proper power1 do not work true miracles1 yet may not ,god work real miracles by them1 as he did by the ,prophets1 ,apostles and his ,ministers8 ,it is answered3 ,that the wonders which are wrought by ,satan1 do tend to that end1 that they might confirm lies against ,god and his glory4 ,but ,god doth not accommodate his power1 to confirm lies1 contrary to his glory1 and against himself4 ,therefore ,satan by the power of ,god1 as his ,minister1 doth not work true miracles1 for ,god doth use the faln ,angels as executioners of his wrath and judgments1 for the afflicting and punishing of men1 but when ,god worketh any thing for the good of mankind1 either in ,soul or ,body1 he doth not use ,devils as his ,ministers1 but the good and blessed ,angels1 who are ministring spirits sent forth for the good of those that shall be heirs of ,salvation4 ,and if it be queried1 what things and of what sort and kind1 are those wonders that are wrought by ,satan and ,antichrist8 ,i answer1 that either they are indeed nothing but prestigious juglings and illusions3 or if they be any thing1 they are not brought to pass contrary to the order of nature and second causes1 although they may seem so to us1 who do not know the causes that are in nature1 so well as that old serpent3 neither do we apprehend the manner by which he worketh and acteth his tricks4 ,from which ignorance it proceedeth1 that those wonders1 that in themselves are no true miracles1 nor done contrary to the order of nature1 are by us taken to be true miracles4 ,sidenote3 ,de ,oper4 ,dei1 l4 #d c4 #ab4 p4 #aia4 ,but we will draw towards a conclusion of this point1 with that definition and corollaries that learned ,zanchy gives us in these particulars4 ,miraculum 7ait7 igitur est externum visibile1 verum simpliciter mirabile factum1 ad optimos fines atq2 imprimis ad salutem hominum1 ad ,dei gloriam promovendam editum4 ,from whence these points are to be observed4 #a4 ,that a ,miracle is external and made visible4 ,for so 7he saith7 are all those things that we read of in ,scripture that are taken to be true miracles3 ,and therefore that the pretended invisible miracle of ,transubstantiation 7as they call it7 in the ordinance of the ,lords ,supper1 is a meer figment1 because no such thing was ever made visible1 or truely witnessed4 ,but let us press this his argument a little further4 ,if it be 7as indeed it must be7 a certain property of a true miracle that it be external and visible1 that there may be witnesses of it1 otherwise that which none ever saw or knew may be the property of a miracle3 ,then those great wonders that ,witchmongers do affirm that the ,devil worketh with and for ,witches1 as having carnal copulation with them1 sucking upon their bodies1 making a corporeal and oral league with them1 carrying them in the air1 changing them into ,cats or ,dogs1 must of necessity be a meer figment and an impossibility3 ,because never yet seen1 witnessed1 or proved by any that were of sound judgment1 right understanding or of clear reason1 but are meerly the works of darkness1 having existence no where1 but in the minds and brains of the ,witchmongers1 who are ruled by the ,prince of darkness4 #b4 ,a miracle ought to be really and truly done1 that is1 that indeed it be such a thing as it appeareth1 as the water that ,christ changed into ,wine1 was really such1 that is1 it was truely ,wine to the sight and taste of all those that drank of it4 ,therefore those things that are brought to pass by the prestigious juglings of ,devils and ,magicians1 are indeed no true miracles4 ,and to apply this to our present purpose1 it is manifest that those things that ,witchmongers do believe that the ,witches do or suffer1 as to fly in the air1 to be present at dancings and banqueting1 and yet to remain empty and hungry1 and the like1 are but meer delusory dreams and cheating fancies in their brains1 and if any thing be done ad extra1 it is but meerly as ,juglers do by drawing the eyes from observing the manner of their conveyances1 by substituting one thing in the stead of another1 and the like4 ,so that at the best ,satan in respect of what he performeth in these aforesaid actions1 is but as a chief ,hocus ,pocus fellow1 or ,jugler1 and one that acteth to a worse end1 than our common ,juglers do1 who act but to move sport and delight1 and thereby to get something to be a livelihood1 but ,satan works his tricks to blind and delude the ,soul1 and to lead it to error and destruction4 #c4 ,a true miracle ought to be simply miraculous and wonderful1 that is with and unto all4 ,and such are those miracles1 whose causes are hid from all1 and therefore are those things that are done contrary to the order of nature1 by the only virtue and power of the ,almighty ,god4 ,therefore those things that are done by natural causes1 though occult to many1 as are oftentimes done by ,devils1 are no true miracles4 ,from whence therefore we may conclude1 that whatsoever is performed in ,physical actions1 by natural causes1 7and it is the general ,tenent of all1 that ,devils in these cases can work nothing but by natural causes17 are no miracles1 and that as they are agents1 are not evil1 but only become so in the use and application4 #d4 ,every true miracle is wrought above all for most good ends1 and especially for the ,salvation of ,men1 and the true ,glory of ,god4 ,by this particular therefore all those signs and wonders that are wrought by ,devils1 are excluded from the name of true miracles1 because they are all wrought for evil ends1 and contrary to the ,glory of ,god1 and for the deceiving and perdition of ,men4 ,and therefore all prodigies wrought by ,devils1 are called lies4 #d4 ,the fourth and last particular that he setteth down1 that the ,devils have power in1 and operate here below1 is1 that they can insinuate themselves into and penetrate our bodies1 and so move ,men diverse ways1 driving them into the solitary places and ,monuments1 and by throwing them into the fire or water1 by strange tearing and tormenting of them1 and by many other ways1 of which we shall only note these few things4 #a4 ,it is manifest that in the times of our ,saviours being here upon earth1 and his ,disciples1 that there were many ,demoniacks or ,men possessed with ,devils1 or ,men that were devillished1 or over whom the ,devil exercised an effective and ruling power1 and the reason was plain and manifest1 for our blessed ,saviour being to establish the ,doctrine of the ,gospel1 by great and true miracles1 it was necessary that there might be fitting subjects for the effecting of such stupendious miracles in and by1 and therefore the ,father in his providence had prepared and provided ,lunaticks1 ,demoniacks1 those that were born blind1 and other strange ,diseases that the power of ,christ and his ,apostles might be manifest in their miraculous cures4 ,but whether or no that ,devils have at all times the same power over mens bodies is much to be doubted1 there being not the same causes or ends for permitting the same now that was at that season1 as we perhaps shall shew hereafter4 #b4 ,the manner of the ,devils possessing of the minds and bodies of ,men1 he laboureth to prove1 to be essential and personal1 and not virtual and effective1 which he thinketh he sufficiently proveth by the words to enter1 and to dwell1 of which we shall only say this4 #a4 ,that upon the supposition that ,devils are corporeal and have thin1 pure and etherial bodies1 it may be granted that they may really and substantially enter into bodies1 for he saith3 ,dmones autem habent corpora aerea1 et aere etiam subtiliora et tenuiora4 ,deind1 ut ,tertullianus ait1 ,dmones sua hc corpora contrahunt1 et dilatant1 ut volunt1 sicut etiam lumbrici1 et alia qudam insecta4 ,ita difficile illis non est penetrare in nostra corpora4 ,sidenote3 ,vid4 ,dialog4 disc4 of ,spir4 and ,devils1 ,dialog4 #b4 p4 #cd4 c4 #b4 ,but secondly1 there is none of those places that he citeth1 nor any other that signifieth a local1 or personal possession1 or any such local inherency in the bodies of ,men1 but only a spiritual rule1 he 7that is ,satan7 worketh in the children of disobedience1 or an effective dominion over them1 by which he doth actually afflict1 vex and torment ,men sundry and diverse ways4 ,neither is the word ,dmonizomenos translated or understood by learned ,men of an essential1 or personal possession of ,devils to be inherently in men1 but only of an effective dominion in afflicting and tormenting of them4 ,sidenote3 ,ephes4 #c4 #ag4 ,sidenote3 ,john #ac4 #b4 #bg4 ,sidenote3 ,acts #e4 #c4 ,sidenote3 ,luke #h4 #cc4 ,sidenote3 ,mark #e4 #ac4 ,sidenote3 ,matth4 #h4 #cb4 #c4 ,and this is most manifest1 that as the ,text saith1 that ,christ may dwell in your hearts by ,faith1 where it were absurd to understand by ,christs dwelling in the hearts of the faithful1 a personal1 essential or substantial dwelling1 but only an effective one1 because he worketh effectually in them by his spirit3 ,even so were it absurd to take the other places of entring into1 and dwelling there1 in so gross1 and literal a sense1 as personally to inhabite1 but only effective by his power and dominion4 ,for though the ,text saith2 that after the sop1 ,satan entred into ,judas1 yet in the same ,chapter the ,evangelist expoundeth what manner of entrance it was2 not a personal one1 but an effective one by putting1 or darting it1 1 into ,judas heart to betray his ,master4 ,and whereas it is said that ,satan had filled the heart of ,ananias to lie to the ,holy ,ghost1 no man can rationally understand it of a personal and essential repletion1 but only of an effective one1 having by his power seduced the heart of ,ananias1 and filled it with deceit by his effectual operation1 and not otherwise4 ,and whereas it is said by ,s4 ,luke and ,s4 ,mark1 of the legion of ,devils that our ,saviour did cast out1 that they entred into the swine1 ,s4 ,matthew makes it clear1 saying1 they went into the herd of swine1 1 in gregem1 or as ,tremellius renders it ad gregem porcorum1 by which it is manifest that they did go amongst1 or into the herd of ,swine1 and put them into such a fright or fury1 by an effective power working upon them1 that they ran down a steep place into the ,sea1 and perished in the waters2 but not that they did personally and essentially enter into the bodies of the ,swine1 for that were absurd and needless1 for the ,swineherd can with his ,horn and ,whip drive them without creeping into their bellies1 and much more might the ,devils drive them into the ,sea 7according to the ,proverb1 ,they must needs run whom the ,devil drives7 without a personal and local being in their bellies as though a ,piper cannot effectively play several tunes upon his ,pipes1 except he creep into them4 ,,chap4 ,,xii4 ,if the ,devil1 or ,witches have power to perform strange things1 whether they do not bring them to pass by meer natural means1 or otherwise4 ,and of ,helmonts opinion concerning the effects caused by ,devils or ,witches4 ,having handled the knowledge and power of the faln ,angels as far forth as there is any thing manifested in the ,scriptures1 or that may be deducted from thence by sound reason1 and finding their knowledge and power to be much less in these inferior bodies and elements than is commonly supposed2 we are now to proceed to examine what they do simply of their own power1 and what they perform by natural means4 ,and first it cannot be denyed but that they can of themselves dart in evil thoughts1 suggestions and temptations into the minds of ,men immediately of their own power1 as also to allure ,men to sin by the irritation of external objects presented to the senses1 as also by means of the phantasie1 and especially by the melancholy humour which is ,balneum ,diaboli4 ,but secondly the great question is1 what they work in elemental and corporeal things1 and whether it be not only by natural means1 as the applying of fit actives to agreeable passives1 whereby the acts ascribed unto them are performed1 or not8 ,which we affirm from these grounds4 ,sidenote3 ,vid4 ,gutter4 de ,fascino dub4 #e4 p4 #abe4 #a4 ,because it is the common and unanimous opinion of ,philosophers1 ,theologues and ,physicians1 that what the ,devils operate in sublunary bodies1 or in causing diseases in humane bodies1 is by the applying fit actives to convenient passives1 by which the effects are brought to pass4 ,and this is an argument sufficiently pressive1 and convincing1 if there be any force in arguments brought from humane authority1 especially considering that no other causes besides what are natural1 could ever yet be assigned1 much less proved4 ,sidenote3 ,de inject4 material4 p4 #eig4 #b4 ,and this is more plain if we consider what the ,author quoted last in the ,margent saith to the same purpose1 ,dmon propria virtute nequit transmutare materiam corpoream1 nisi adhibeat illi activa proportionata effectibus quos intendit4 ,as for example1 the ,devil may cause burning1 by reason that there is a combustible subject1 as also a fiery and burning agent in nature1 and this agent being fire1 being applyed to combustible matter would produce that effect which we call cremation1 or burning3 ,but if there were no combustible matter in nature1 or that there were no igneous agent1 then it is plain1 the ,devils could produce no burning at all2 and so where there is no agent and patient in nature1 to produce the effect intended1 7as in pretended fascination there is neither7 there such an effect could not possibly be produced3 so that from hence it must necessarily follow1 that ,devils can operate nothing in corporeal matter1 but by applying fit agents to convenient patients1 and therefore ,helmont said well3 ,quasi ,satanas supra naturam esset1 operareturq2 natur impossibilia4 ,dono quidem1 modum operando exoticum3 at sane ad intra naturam coerceri oportet4 ,sidenote3 ,obs4 ,medic4 ,cent4 #a4 c4 #gj4 p4 #de4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,de ,pestil4 ,tract4 #b4 p4 #chh4 ,sidenote3 ,observ4 ,medic4 #hc4 p4 #ii4 ,sidenote3 ,histor4 #a4 #c4 ,and that many strange things that are vomited up by such as are supposed to be bewitched do proceed from natural causes1 and that the ,devil worketh no more in them but by instigation1 to move wicked persons 7such as are commonly those that are accounted ,witches7 to give and administer strange things1 ,philters1 or secret poisons1 to such as they would kill1 torment1 make mad1 or draw to unlawful love1 or rather lust1 as may be made manifest from the testimonies of persons of unquestionable veracity and judgment1 some few of which we shall here relate4 ,philip ,salmuth chief ,physician to the ,prince of ,anhalt recordeth this which we shall give in ,english3 8,the ,daughter of a certain ,inkeeper was desperately in love with a principal ,nobleman4 ,to whom going away she offers a most beautiful apple4 ,this he suspecteth and throweth into a ,basket4 ,after three days he remembers it1 and looks at it2 and then it altogether appeared blackned4 ,he expecteth for the space of other three days1 and then findeth abundance of little ,frogs there4 ,therefore he returneth into that ,inn1 where the ,maid lived1 and doth counterfeit sickness and huge torments4 ,the ,maid willeth him to use warm milk4 ,that he poureth upon the ,frogs1 who take it greedily1 and by little and little do increase4 ,but he every day feigneth greater pains1 whereupon the ,maid pitying him doth will him to take the urine of a ,mare newly made and warm4 ,this he also poureth upon the ,frogs1 whereupon they die4 ,after some time the servant of another ,nobleman is afflicted with miserable torments1 and there is suspicion of a ,philter given by a person of quality4 ,they exhibite ,mares urine1 and she vomiteth up two ,lizards1 and two ,frogs40 ,by which it is manifest that such strange vomitings up of ,frogs1 ,lizards1 ,askers and the like1 though attributed to ,witchcraft1 and the operation of ,satan1 do but proceed from natural causes4 ,and doubtless the sperme1 or ova ranarum1 were but conveyed into the ,apple1 that so by the heat of the ,stomach1 and the ,chylus1 7that is like warm milk7 they might grow and increase4 ,and this kind of witching1 or secret poysoning1 we grant to be too frequent and common1 because those persons commonly accounted ,witches are extreamly malicious and envious1 and do secretly and by tradition learn strange poysons1 philters and receipts whereby they do much hurt and mischief4 ,which most strange wayes of poysoning1 tormenting1 and breeding of unwonted things in the stomach and bellies of people1 have not been unknown unto many learned men and ,philosophers1 but they respecting the good of mankind1 and the multitude of evil minded persons1 have altogether forborn openly to mention such dangerous receipts in their writings1 or at the best so to publish them1 that not one of a thousand could understand what they intended1 and so these secrets of mischief are for the most part kept in obscurity1 amongst old women1 superstitious1 ignorant1 and melancholy persons1 and by them delivered over from hand to hand1 and commonly one learns it of another according to the ,proverb1 ,popery and ,witchcraft go by ,tradition4 ,and to this very purpose ,i cannot but insert that remarkable passage of ,paracelsus in these words4 ,possem equidem 7ait7 peculiarem de ipsis tractatum edere1 ut artes ac machin illarum manifestarentur4 ,sed propter malitiosos ista talia penn seu calamo minim evulganda sunt1 multa enim flagitiosa simul induci possent3 qu satius est reticeri4 ,and that strange productions may be brought to pass1 and stupendious effects brought into action1 from secret and hidden natural causes1 that are better known to those malicious persons that are accounted ,witches1 than others1 may be made manifest by another observation set down by the forementioned ,salmuth1 and is this3 8,galen and others have recorded1 that the saliva1 or spittle of a mad dog1 if it touch an human body1 and be not forthwith washed off1 may cause madness4 ,but in the ,hydrophobia1 there is so great force of the poyson1 that the persons that are bitten do also piss or void by urine1 little whelps1 or pieces of flesh like them1 as ,avicenna lib4 #c4 ,fen4 #f4 tr4 #d4 c4 #g4 hath delivered1 though doubted of by others4 ,but 7he saith7 ,i certainly know notwithstanding that of such saliva or spittle only left in the ,garment1 after biting1 have ,worms been breed1 plainly resembling little ,whelps with their heads4 ,for a mad ,dog did meet a ,servant ,maid of an honest ,matrons going to the ,market1 and flies furiously and violently at her feet4 ,she that she might avoid the danger1 inclineth her self1 and a little bendeth her knees1 whereupon the ,dog doth with his teeth catch hold of her ,garment1 and especially the seam or low selvidge1 and did bark a little while1 and forthwith ran away4 ,which being done the ,maid remained terrified1 and at the first doubted whether the ,dog was mad or not1 but having recollected her self1 she suspecteth his rabiousness1 because he had been very familiar1 even almost domestick with her4 ,therefore she returneth home1 and hangeth the torn ,garment upon a piece of wood in the ,house4 ,but afterwards upon the fourth day she goeth to it1 with an intent to mend it4 ,but oh a wonderful thing1 she findeth ,worms altogether like little ,whelps in the head1 to be bred in those places of the hem in which the ,dog had fastned his teeth1 and those as a new ,miracle 7as they did call it7 were shewed unto certain of the ,neighbours being called together40 ,sidenote3 ,quercet4 ,rediv4 ,tom4 #c4 p4 #ch4 ,sidenote3 ,histor4 #a4 ,sidenote3 ,syl4 ,syl4 ,cent4 #aj4 #efd4 ,sidenote3 ,de ,prstig4 ,dm4 lib4 #c4 c4 #cf4 p4 #bfe4 ,sidenote3 ,histor4 #b4 ,sidenote3 ,de ,pestil4 lib4 ,tract4 #b4 p4 #chh4 ,sidenote3 ,histor4 #c4 #d4 ,another instance to prove the strange effects that may be produced by natural ,causes1 and yet are so occult1 stupendious1 and unusual1 that they are commonly fathered upon ,devils1 when they have no more at all to do in or about them1 but only the mental perswading of the persons to use them to wicked and destructive ends1 as those wonderful compositions that produce the ,plague and such like grievous ,diseases and ,symptoms2 ,for this kind of veneficium 7call it ,witchcraft if you please7 is and hath been often practised by most horrible1 malevolent1 and wicked persons1 who by an art more than ,diabolical 7especially in respect of the end and use7 have so framed1 and prepared1 and commixed things naturally1 that in the form of unguents have produced the ,plague and divers other most pernicious and venefical ,diseases1 which may be confirmed by undeniable examples1 of which we shall give some few4 ,josephus ,quercetanus1 that famous ,chymist and ,physician to ,henry the ,fourth of ,france1 tells us thus much3 8,the ,contagion of the ,plague is not only contracted by the mediation of the air and water1 things in a manner universal1 or from other things more particular1 as vestments1 linnen1 and other moveable things inquinated by the attraction of pestiferous ,atomes3 ,but also by the detestable ,crafts1 and ,diabolical ,arts of certain most wicked persons1 which we call poysoners1 or witches1 by means of which they contemperate and mix certain poysons into the form of an unguent1 and use to rub some of it upon the handle of doors1 so that those that do but lightly touch them1 are forthwith infected with the ,plague1 this subtile poison forthwith creeping by the pores of the skin into the extremities of the veins1 is quickly communicated to the heart1 to which human industry can hardly administer any remedy40 ,unto which the ,lord ,verulam gives this cautious attestation3 ,pestem quoq2 excitavit januarum1 rimarum1 aliorumq2 inunctio1 non tam ex contactu1 quam quod homini in more positum1 si quid humidi adhrescat digitis1 naso illud admovere4 ,moneri se patientur1 apud quos ea inolevit consuetudo1 ut prcaveant4 ,johannes ,wierus a learned ,physician1 and a person of credit and veracity1 reciteth this ,history from ,antonius ,sabellicus1 ,ennead4 #d4 lib4 #d4 ,this strange venefice or witchcraft1 was practis'd at ,casal in the ,city of ,salassia1 a ,region of ,italy1 in the year of our ,lord ,god #aecf4 8,about forty persons men and women1 amongst whom there was one ,hangman1 had combined and sworn together1 ,that seeing the ,plague had ceased that before did rage1 they would compound an unguent1 with which the handles of the doors being besmeared1 they should be infected that touched those handles4 ,they did also prepare a ,powder which being secretly sprinkled in the ,garments1 should produce the ,plague4 ,the ,villany lay hid for some certain time1 and many were taken away of such as were joined in blood or affinity3 ,also money was given 7as was said7 to the ,poysoners1 instead of inheritance4 ,but when they had murthered the ,brother and only ,son of one ,necus1 and that scarcely others than the ,masters of ,families themselves1 or their ,sons1 did perish3 ,and that also they had marked1 that into what ,houses those ,conspirators had insinuated themselves1 that those for the most part did perish into whose ,houses they entred3 but the ,conspiracy being found out1 they were all put to death with most exquisite torments4 ,they also confessed1 that they had determined to kill all the ,citizens upon a ,festival day1 by anointing the ,seats1 and to that purpose they had prepared twenty ,pots full of that pernicious and hellish ,ointment4 ,and ,paracelsus tells us1 that at ,st4 ,vitum and ,villacum1 certain of the ,poyson-makers in the time of a ,plague1 did take the ,earth and ,dust from the ,graves of those that had been buried1 and did so prepare it with their ,magical ,art1 that they raised up a most cruel and raging ,plague1 whereby many thousands of men were infected and slain40 ,but that the manner of that preparation is by no means to be revealed4 ,those that desire more satisfaction in this particular may have recourse to that learned ,treatise1 de ,peste1 written by the learned and industrious ,matthias ,untzerus4 ,sidenote3 ,stow4 ,annal4 p4 #fha4 ,sidenote3 ,histor4 #d4 #e4 ,but there is no where a more strange accident written1 than what is recorded in our own ,annals in the year #aegi4 the nineteenth year of the ,reign of ,queen ,elizabeth1 in these words3 8,the #d1 #e1 and #f4 days of ,july1 were the ,assises holden at ,oxford1 where was arraigned and condemned one ,rouland ,jenkes for his ,seditious ,tongue1 at which time there arose such a damp1 that almost all were smothered1 very few escaped that were not taken at that instant3 ,the ,jurors died presently3 ,shortly after died ,sir ,robert ,bell1 ,lord ,chief ,baron1 ,sir ,robert de ,olie1 ,sir ,william ,babington1 ,mr ,weneman1 ,mr ,de ,olie1 ,high ,sheriff ,mr ,davers1 ,mr ,farcurt1 ,mr ,kirle1 ,mr ,pheteplace1 ,mr ,greenwood1 ,mr ,foster1 ,serjeant ,baram1 ,mr ,stevens1 c4 ,there died in ,oxford #cjj4 persons1 and sickned there but died in other places #bjj4 and odd1 from the sixth of ,july to the twelfth of ,august1 after which day died not one of that sickness1 for one of them infected not another1 nor any one ,woman or ,child died thereof40 ,this is the punctual relation according to our ,english ,annals1 which relate nothing of what should be the cause of the arising of such a damp1 just at the ,conjuncture of time when ,jenkes was ,condemned1 there being none before1 and so it could not be a ,prison ,infection1 for that would have manifested it self by smell or by operating sooner4 ,but to take away all scruple1 and to assign the true ,cause1 it was thus3 ,it fortuned that a ,manuscript fell into my hands1 collected by an antient ,gentleman of ,york1 who was a great observer and gatherer of strange things and facts1 who lived about the time of this accident happening at ,oxford1 wherein it is related thus3 8,that ,rouland ,jenkes being imprisoned for treasonable words spoken against the ,queen1 and being a ,popish ,recusant1 had notwithstanding during the time of his restraint1 liberty sometimes to walk abroad with a ,keeper1 and that one day he came to an ,apothecary1 and shewed him a receipt which he desired him to make up2 but the ,apothecary upon the view of it told him1 that it was a strong and dangerous receipt1 and required some time to prepare it1 but also asked him to what use he would apply it8 he answered to kill the ,rats that since his ,imprisonment spoiled his ,books2 so being satisfied he promised to make it ready4 ,after a certain time he cometh to know if it were ready1 but the ,apothecary said the ingredients were so hard to procure that he had not done it1 and so gave him the receipt again1 of which he had taken a ,copy1 which mine ,author had there precisely written down1 but did seem so horribly poysonous1 that ,i cut it forth lest it might fall into the hands of wicked persons4 ,but after it seems he had got it prepared1 and against the day of his tryal had made a week or wick of it 7for so is the word1 that is1 so fitted1 that like a ,candle it might be fired7 which as soon as ever he was ,condemned he lighted1 having provided himself a ,tinder-box and ,steel to strike fire4 ,and whosoever should know the ingredients of that ,wick or ,candle1 and the manner of the ,composition1 will easily be perswaded of the virulency and venenous effects of it1 and this in him in regard of the use and end was meerly ,diabolical1 though the agency and effects were meer natural40 ,sidenote3 ,de morb4 venefic4 l4 #c4 c4 #e4 ,sidenote3 ,histor4 #e4 ,sidenote3 ,de fascino lib4 #f4 ,part #i4 c4 #e4 p4 #fhj4 ,sidenote3 ,syl4 ,syl4 ,cent4 #i4 ,sidenote3 ,exper4 #hhh4 ,sidenote3 ,ibid4 ,cent4 #aj4 #iei4 ,sidenote3 ,obs4 ,medic4 ,cent4 #b4 p4 #if4 ,sidenote3 ,hist4 #f4 #f4 ,it is very strange to consider what learned and grave ,authors have left recorded of the ,ligation or binding of ,husbands that they might not be viripotent1 or be able to have to do with their ,wives for a longer or a shorter time2 nay some even have proceded so far as to write it1 and seem also to believe it2 that by venifice or ,witchcraft1 the virile members may be quite taken away2 as is related by ,codronchius1 of a certain young man that had his members quite taken away by a ,woman ,witch1 which notwithstanding she restored again1 by beating and putting her in the fear of death4 ,and of this incredible story1 ,sennertus a professed maintainer of the impossible power of ,witches1 doth notwithstanding give this censure4 8,the ,devil doth often delude men by prestigious and jugling deceits1 and perswadeth them that he hath brought such ,diseases as indeed are none at all1 as this taking away the virile member1 related by ,baptista ,codronchius4 ,for although some be of that opinion1 that the genital members may really be taken away and restored by the ,devil3 notwithstanding 7he saith7 ,i had rather hold with those that believe such things are meer juglings and delusions2 seeing it is not in the power of the ,devil to restore unto man a member lost or taken away4 ,the most learned ,lord ,bacon doth affirm1 that this kind of ,ligation or binding1 to make men impotent for ,coition1 is frequent in ,santonne and ,gascoigne1 and is used to be done upon the ,marriage day1 and that it is often performed by the ,mothers to prevent that incantation by others1 and that they may loose it when they please4 ,and doth think it no light matter because punishable by their laws4 ,and saith after1 ,if it exceed not nature it hath its force from the ,imagination of the binder of the virile member10 and adds3 ,putem ego illud ab incantatione alienum esse1 quia non certis personis tantum 7quales incantatores7 sed quolibet fieri potest4 ,but that which puts it forth of all doubt that it is nothing but melancholy1 and the abuse of the fancy1 is manifest from the observation of perspicacious ,salmuth1 which is this3 8,i have known two 7he saith7 who did imagine themselves impotent to the act of ,venery1 and thought themselves maleficiated or bewitched1 when as before they had afforded themselves sufficiently strenuous in that warfar also with their ,wives4 ,but both being 7he saith71 handled and cured by me1 as persons melancholick and ,hypochondriacal1 have afterwards sufficiently laughed at themselves4 ,but ,i did conjecture them to be melancholick by this1 because they did complain1 that about that act they were overwhelmed with an heap of ,cogitations4 ,from whence it is manifest from what cause that effect did proceed4 ,and therefore it is deservedly doubted of ,wierus1 whether or no there be any true impotency at all1 but what is from natural ,causes40 ,sidenote3 ,curat4 ,emp4 ,cent4 #ia4 p4 #bbb4 ,sidenote3 ,hist4 #g4 #g4 ,that the most of those vomitings of strange things is only caused from natural ,causes1 as poysonous ,potions1 ,philters and the like1 is manifest by another example given us by that famous ,chymist and learned ,physician of ,frisuiga in ,bavaria1 ,martinus ,rulandus1 which is this3 8,david ,held ,student in the ,arts about the twentieth year of his ,age did receive from a wicked ,woman ,cakes1 which he did eat1 and departing from her forthwith in the way he began to doat1 and being brought home he began to rage more1 and fell into madness4 ,and to help this madness the ,students came unto me and declare the insanity1 the ,philter that he had taken1 and his being infected or brought into that madness by it1 and desire some help against it4 ,to oppose which 7he saith7 ,i gave six ,ounces of my ,aqua ,benedicta1 which ,i commanded straightway to be given him in the name of ,jesus4 ,and this being taken soon after by vomiting he cast up the ,philter1 or invenomed ,cakes that he had swallowed1 which being cast upon the ,earth1 they did with the admiration of the by-standers begin to wax hot and to boil1 as meat with the fire doth grow hot and boil4 ,so that this poison being cast up as a thing unhoped for1 soon after the insanity is driven away1 and within two days his understanding was perfectly restored1 and by the power of the ,almighty did totally recover40 ,so that it is manifest that these kind of people that are commonly called ,witches1 are indeed 7as both the ,greek and ,latin names do signifie7 ,poysoners1 and in respect of their ,hellish intentions are ,diabolical1 but the effects they procure flow from natural ,causes4 ,if any require more ample satisfaction in this point1 they may find divers ,histories recorded in ,schenkins his ,observations1 lib4 #g4 de venenis1 to verifie this particular4 ,sidenote3 ,injaculat4 mod4 intrand4 p4 #fjc1 #fjd4 #h4 ,there is no one ,argument that doth more confirm1 that what effects soever ,devils1 or those called ,witches do bring to pass in humane bodies1 are wrought by natural means1 and proceed from natural causes3 ,because what diseases soever are cured by natural causes and agents1 must of necessity be brought into humane bodies by natural means4 ,but many diseases attributed to the ,devil1 or ,witches as instruments1 have been cured by natural means and applications1 as we shall prove both by authorities and matters of fact4 ,and therefore those diseases must of necessity grow and arise from natural causes4 ,and for authority we find ,helmont affirming thus much3 8,and also partly the curing of these diseases is to be had by certain ,simples1 to which the omnipotent goodness hath given a gift from the beginning of the ,creation1 of resisting1 preventing and correcting of ,veneficia1 ,witchcrafts1 or poysonings1 and of bringing forth things injected4 ,for 7he saith7 certain ,simples do drive away evil spirits 7a miserable company of ,men1 who give worship to ,gods1 that are not able to resist the natural efficacy of ,simples7 and reckons some that take away the penetration of the formal light tied to the excrements4 ,some do hinder the touch1 entrance or application4 ,and that there are many such like1 that do correct the poysons1 and kill them4 ,and chiefly he commendeth the ,electrum minerale immaturum of ,paracelsus1 the ,phu of ,dioscorides1 being a kind of ,valerian with purple flowers1 and likewise there commemorateth diverse others4 ,sidenote3 ,useful of ,exper4 ,philos4 p4 #bad4 ,sidenote3 ,hist4 #h4 ,sidenote3 ,ut supra p4 #bag4 ,sidenote3 ,hist4 #i4 ,to confirm this assertion of ,helmonts1 we shall transcribe what the ,honourable person ,mr4 ,boyle hath set down to this purpose4 8,since the beginning of this ,essay 7he saith7 ,i saw a lusty1 and very sprightful ,boy1 child to a famous ,chymical ,writer1 7,i judge it to be ,joachimus ,poleman7 who as his ,father assured me and others1 being by some enemies of this ,physicians1 when he was yet an infant1 so bewitcht that he constantly lay in miserable torment1 and still refusing the breast1 was reduced by pain and want of food1 to a desperate condition1 the experienced relator of the story remembring that ,helmont attributes to the ,electrum minerale immaturum ,paracelsi1 the virtue of relieving those1 whose distempers come from ,witchcraft1 did according to ,helmonts prescription hang a piece of this noble mineral about the infants neck1 so that it might touch the pit of the ,stomach2 whereupon presently the child1 that could not rest in ,i know not how many dayes and nights before1 fell for a while asleep1 and waking well cried for the ,teat1 which he greedily suckt1 from thenceforth hastily recovering1 to the great wonder both of the ,parents1 and several others that were astonisht at so great and quick a change4 ,and though ,i am not forward 7he saith7 to impute all those diseases to ,witchcraft1 which even learned ,men father upon it2 yet it's considerable in our present case1 that whatsoever were the cause of the disease1 the distemper was very great1 and almost hopeless1 and the cure suddenly performed by an outward application1 and that of a ,mineral1 in which compacted sort of bodies the finer parts are thought to be lockt up40 ,another example he giveth us in these words3 8,the same ,henricus ab ,heer among his freshly commended observations1 hath another of a little ,lady1 whom he concludes to have been cast into the strange and terrible distemper1 which he there particularly records1 by ,witchcraft4 ,upon so severe an examination of the ,symptomes made by himself in his own house1 that if1 notwithstanding his solemn professions of veracity1 he mis-relate them not1 ,i cannot wonder he should confidently impute so prodigious a disease to some supernatural cause4 ,but though the observation1 with its various circumstances1 be very well worth your perusing2 yet that1 for which ,i here take notice of it is1 what he adds about the end of it1 concerning his having cured her1 after he had in despair of her recovery sent her back to her ,parents1 by an outward medicine1 namely1 an ,oyntment which he found extolled against pains produced by ,witchcraft1 in a ,dutch book of ,carrichter's 7where also ,i remember ,i met with it set down a little differently from what he delivers470 ,sidenote3 ,observ4 ,medic4 #cd4 p4 #abg4 ,sidenote3 ,hist4 #aj4 ,but to conclude this tedious particular1 ,i shall only add one observation more from learned ,salmuth1 which is this3 8,the servant ,maid 7he saith7 of ,csars ,breitenbach was taken with a most intense pain of her left arm1 which when it did not at all remit or abate1 but that the dolour was augmented more and more1 and that no tumour1 nor any other preternatural thing did outwardly appear1 the beholders did fear some sort of venefice or ,witchcraft4 ,therefore they apply a well tryed medicine1 which in such a case is said to be much approved1 to wit red ,corals well beaten with the leaves of ,oak1 and with ,rose-water brought into the form of a ,cataplasm1 and leave it on for the space of #bd hours4 ,in which space of time the place is brought to suppuration1 and within as many more hours1 the same remedy being applyed again1 the abscess is broken1 and in it needles1 hairs and burnt coals are found4 ,all these together with the ,amulet they put into an hole made with an ,augur or ,gimlet in the root of an ,oak1 towards the ,east1 in the morning before the ,sun rise1 and they stopped up the same hole with a wedge or pin1 made of the wood of the same ,tree4 ,the pain thereupon plainly ceaseth1 and the place is with other medicaments brought to ,cicatrization4 ,but some deriding such things1 and thinking them to be prestigious delusions1 do pull them forth of the hole again4 ,hereupon forthwith that miserable servant was again afflicted with cruel pains1 more raging than the former4 ,therefore they repeat the former medicaments1 and more copious matter doth issue forth1 which being taken together with the ,amulet1 and put in the former place in the ,oak1 all the pains did forthwith vanish1 and she afterwards lived altogether sound40 ,and so ,i conceive that by these reasons1 authorities and instances of matters of fact1 it is sufficiently proved1 that what ,devils or ,witches work in humane bodies or in corporeal matter1 is by applying fit actives to suitable passives1 and so the effects are only produced by natural causes and means1 which was the thing ,i undertook to make good4 ,the next thing that in this ,chapter we have to consider and examine is the opinion of ,johannes ,baptista van ,helmont1 that great ,physician1 ,philosopher and ,chymist1 which we shall open in these particulars4 #a4 ,he reciteth a large ,catalogue of things1 that are in a most strange manner brought or injected into the bodies of ,men and ,women1 as darts1 thorn-pricks1 or pins1 chaff1 hairs1 dust of wood that hath been sawed1 little stones1 egg-shels and pieces of pots1 hulls and husks or swads1 insects1 things of linen1 needles and the instruments of artificers1 which have been injected insensibly1 and entred altogether in an invisible manner1 but were detained and ejected with direful pains and tortures4 ,and that sometimes they are greater than the holes or passages by which they are intromitted4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,hist4 #b4 #b4 ,and to confirm this assertion he bringeth instances of matters of fact1 as these following4 8,for 7he saith7 of late there was a part of an ,oxe hide injected by the pores of the skin1 it being intire1 which the ,chirurgeon did draw forth with a pair of ,forceps1 it being of the magnitude of the ball of a ,mans hand1 the ,apostume first being ripened4 ,and a ,witch burned at ,bruges1 did confess1 that she had injected that hide into the good man4 ,so 7he saith7 we have in times past seen at ,lira the children of ,orphans to have cast up by vomit an artificial ,horse and ,cart1 drawn forth by the hands of the by-standers2 to wit a four footed board accompanied with its ropes1 and wheel4 ,and what way soever it were placed1 it was easily greater than the double throat4 ,further he saith1 ,i have seen at ,antwerp in the year #afbb4 a young ,maid1 who had vomited1 perhaps two thousand pins conglomerated together1 and with them hairs and filth4 ,another ,maid 7he saith7 at ,mechlin in the year #afca1 who we being present1 did vomit up shavings of wood or chips1 cut off in plaining with the ,hatchet1 with much slimy stuff1 to the magnitude of two fists4 ,it is 7he saith7 a frequent thing every where admitted by learned ,men40 ,upon which we will only give these ,animadversions4 ,sidenote3 ,anim4 #a4 ,sidenote3 ,pract4 l4 #g4 c4 #be4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,hist4 ,rar4 ,anat4 ,cen4 #a4 ,hist4 #eb4 p4 #gc4 ,sidenote3 ,hist4 #d4 #a4 ,that things as strange as these1 that ,helmont seems to avouch of his own sight and knowledge1 are also attested by other persons of great learning and credit1 as1 besides what we have immediately before shewed from ,salmuth1 of the needles1 hairs and burnt coals that came forth of the ,maids arm1 these examples may ratifie4 ,we will pass by ,sprenger1 ,bodin1 ,remigius and ,del ,rio as ,pontificial ,authors1 and therefore partial and interested1 only in the first place we shall give this from ,alexander ,benedictus1 who telleth this3 8,that he saw two ,women his neighbours upon one day1 being infected by potions of evil medicaments1 who afterwards were wonderfully tormented with strange vomitings3 ,that the one cast up with great strainings an head bodkin very great bended like an hook1 with a great lump of ,womens hair1 wrapped with the pairing of nails1 who died the day following4 ,the other vomited up a ,womans ,quoif1 pieces of glass1 with three dried pieces of a ,dogs tail that was hairy1 so that she had voided by vomiting as much1 7if set together17 as would have equalized the quantity of the whole tail4 ,but the most strange story that possibly can be read is recorded by ,thomas ,bartholinus who was ,physician to ,frederick the third ,king of ,denmark1 of ,anna ,erici1 who vomited up at several times a piece of sharp wood1 great store of black blood1 an hem or fring of silk or linen cloath of a blew colour1 sowed with a green thred1 in which were hid three pieces of lead1 two pieces of glass1 three ,almonds1 three pieces of a ,tobacco-pipe1 and white stones or flints3 ,and afterwards many other horrid1 strange and incredible things that may be read in the place quoted in the ,margent4 ,sidenote3 ,anim4 #b4 #b4 ,it would seem a point of strange ,scepticism or infidelity to distrust and reject these relations as lies and fictions1 seeing the ,authors that recite them do for the most part attest them upon their own view or knowledge1 or at least from unquestionable eye-witnesses1 and that they were ,men of great ,reputation and ,credit1 that lived in several ,countrys1 and in different times1 and therefore could not conspire in a lie4 ,sidenote3 ,anim4 #c4 #c4 ,but notwithstanding all this1 we find persons of great learning and sober judgments1 to use much hesitation about these things1 and either to suspend their belief of them1 as having never seen any such things themselves1 and therefore may well conclude as many ,wise ,men do1 that he that hath seen a thing may better believe it than he that hath not seen it1 or else are utterly diffident and believe no such matters of fact at all4 ,and indeed there is no greater folly than to be very inquisitive and laborious to find out the causes of such a ,phenomenon1 as never had any existence1 and therefore ,men ought to be cautious and be fully assured of the truth of the effect1 before they adventure to explicate the cause4 ,and ,i find both my ,lord ,bacon1 and that honourable and learned person ,mr4 ,boyle1 when they have occasion to mention these things1 do it with extream caution1 and always with an ,if or some other note of signal dubitation1 and also the ,lord ,mountaigue in his ,essays1 and our ,countreyman ,mr4 ,osburne 7no contemptible persons7 in his writings seem utterly diffident of any such matter4 ,sidenote3 ,anim4 #d4 #d4 ,again if we consider how easy a thing it is1 for the most vigilant1 attentive and wisest person either to impose upon himself1 being drawn by those overruling notions that he suckt in from his childhood1 whereby the will and affections being never so little byassed the judgment will be presently swayed that way3 or how subject the most wary and perspicacious person is to be imposed upon by the cunning craftiness or confederacy of others1 or drawn to believe a meer impossibility1 by the perseverant asseverations of what others have seen and known1 may certainly induce us1 though not utterly to reject all relations of this nature1 yet to stand like ,janus in this field of doubtful perplexity4 ,sidenote3 ,anim4 #e4 #e4 ,if to this we add the consideration1 how rare and seldome these things happen1 and how long 7though it argue but negatively7 many ,physicians have practised1 and yet have never met with any such strange accidents3 and withal that many of these vomitings of strange stuff1 and the like have been meer counterfeit juglings and ,impostures1 as was manifest in the ,boy of ,bilson ,sommers of ,nottingham and diverse others3 besides1 ,i that have practised ,physick above forty years could never find any such thing in truth and reality1 but have known many that have counterfeited these strange vomitings1 and the like1 which we and others have plainly laid open and detected4 ,so that though we shall not simply deny the verity of these relations1 so we cannot but believe1 that some of them have been cheats and delusions1 and others meer mistakes of ignorance and vain credulity1 and in the belief of any of them1 that we ought to proceed with much cautiousness and careful foresight4 #c4 ,the next thing that ,helmont lies down 7after he thinketh that he hath proved the matters of fact sufficiently7 is the assigning of the true cause 7as he thinketh7 of the bringing to pass these wondrous effects2 ,and these he maketh twofold1 first the ,devil1 by reason of the league with the ,witch1 doth bring and convey the things to be injected to the place1 or near the object2 and makes them invisible by his spiritual power3 ,secondly that the ,witch by the strength of her imagination and the motion of her free will1 7which he holds to be the only peculiar prerogative of mankind1 and to remain both with ,men and ,women after the fall1 namely a power by their free wills and force of imagination1 to create or frame seminal and efficacious ,ideas to work as it were ad nutum7 doth convey or inject these strange things into the bodies of those they would hurt or torment1 and that in this case as the ultimate attempt of nature1 there is and may be a penetration of dimensions1 and these things he attempteth to prove after this manner1 which we shall first amply lay down and relate1 and afterwards we shall give some notes and observations upon them1 as things of great weight and consideration4 ,sidenote3 ,reas4 #a4 8#a4 ,he granteth that the evil spirit hath a power motive1 yet therewith cannot hurt the innocent as he pleaseth4 ,and further he tells us that these injected things do enter invisibly4 ,and that this one thing is meerly ,diabolical4 ,for the most miserable scoffer 7he saith7 seeing he hath nothing that is real left to his liberty1 yet he hath vain appearances3 ,because he is the ,father of lies1 he feigneth those things and maketh them to appear falsly1 or otherwise than they are1 from the beginning of the ,world4 ,and in these juglings the ,man that is the ,devils bondslave worketh nothing at all4 ,but by what manner the ,devil maketh things visible in themselves to be invisible1 or how he involves them in his invisible spirit1 he confesseth that he is not a sedulous searcher of the works of ,satan1 that belong unto him in propriety4 ,and therefore that the ,devil doth transfer the things to be injected1 being made invisible1 unto the object1 the ,idea of humane desire directing4 ,and because it is not permitted to the ,devil1 to enter into ,man1 much less that he may hurt him1 and least of all with an invisible burden2 therefore he useth the free motive power of the ,man bound unto him4 ,the ,man doth therefore impress his free motive ,blas into the body made invisible1 but the ,devil doth carry it unto the ,man1 into whom it is to be injected4 ,and as a knife by the desire and consent of the person wounding is fixed into the flesh of him that is wounded3 ,so this body made invisible by the ,devil1 is injected into the body of the person to be inchanted1 by the ,idea of the motive power of the ,witch3 ,satan conspiring to this because of the purposed direction of hurting the person4 ,sidenote3 ,reas4 #b4 #b4 ,truly ,i believe 7he saith7 that it doth fight with ,piety1 if a power exceeding nature be attributed to the ,devil4 ,as though ,satan should be above nature1 and should operate things impossible to nature4 ,i grant that the manner is exotick and strange1 but yet notwithstanding it ought to be contained within the limits of nature4 ,and if it be said3 the manner is unknown by which nature should do it4 ,the manner is also equally unknown by what means ,satan should do it4 ,therefore they gain nothing who refer the work of nature unto the ,devil4 ,but whether they offend or not1 let others look to it4 ,for at least it is an invention of immense sloathfulness1 to refer all things to the ,devil that we do not understand4 ,neither would ,i 7saith he7 have the ,devil called upon to satisfie our questions by a temerarious attribution of power4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,hist4 #d4 ,sidenote3 ,hist4 #e4 ,sidenote3 ,hist4 #f4 ,sidenote3 ,hist4 #g4 #c4 8,therefore 7he saith7 ,i will shew1 that the aid of ,satan is not at all needful1 that some solid body may be drawn without the comminution of it self1 by a passage far less than it self4 ,for the evil spirit1 though he have a motive ,blas2 yet notwithstanding it is against piety1 that he can hurt the innocent at his pleasure4 ,which certainly should come to pass1 if every where he could inject these things1 according to his nefarious will1 for 7he saith7 ,i have seen these things happen to innocent children1 to ,virgins that were pious and devoted to ,god after a singular manner4 ,and to prove this point he giveth these instances4 ,cornelius ,gemma de ,cosmocriticis doth recite that he had seen a piece of three pounds or #dh4 ounces weight1 of a brass ,cannon1 which a ,maid the ,daughter of a ,cooper had voided by stool1 with its characters or letters1 together with an ,eele wrapt in its secundines4 ,but it is impossible to nature to melt powdered metal in us1 and to be detained so many months in its pristine figure in the ,intestines1 or that the ,eele should so often be made into small powder and to arise again from death4 ,and that pieces of wood and leather should so often be turned into small powder1 and again restored into their former condition4 ,for 7he saith7 ,i have seen at ,bruxells in the year #aeii4 that an ,oxe having taken three ,herbs did vomit a ,dragon with a tail like an ,eele1 a body as of leather1 a ,serpentine ,head1 and not less than a ,partridge4 ,there is 7he saith7 an ,history of a ,polonish ,countryman1 seen lately of the ,son of the ,lord ,ericius ,puteanus4 ,a certain rustick did attempt himself to cut the ,squinsie that he had in his throat with a short ,knife1 which at unawares he swallowed1 and that at the length he did void the same at the right side of the ,abdomen1 or lower belly1 with much rotten matter after great tortures1 and survived in health4 ,also at ,vilvordia in the year #afcf4 a ,countryman known unto me 7he saith7 intending to feed a ,cow1 did daily give her a bowl1 in which he had boiled ,pot-,herbs with bran4 ,at last she waxeth leaner more and more every day1 and begun to halt upon the right thigh3 ,the ,cow being killed1 the short ,knife of his ,wives bended back into the haft of ,box1 is found hid betwixt the ribs and the shoulder blade3 ,for the ,country ,woman in cutting the rape root1 had left her ,knife amongst the ,pot-,herbs1 and the ,cow by drinking had swallowed it4 ,also 7he saith7 ,ambrosius ,parus relateth a story of a certain man whom ,thieves had compelled to swallow a ,knife1 which he afterwards being sound did void by an ,apostume of the side4 ,alexander ,benedictus 7he saith7 doth mention another1 to whom an ,arrow had penetrated into his back1 the hook of which of the breadth of three fingers he did void by stool without hurt4 ,the same ,author relateth of a certain ,girl of ,venice who had swallowed a ,needle1 and that after two years she voided it by urine1 crusted over with a stony substance4 ,also 7he saith7 ,antonius ,benevenius doth relate1 that an ,hetruscan ,woman had swallowed a ,copper ,needle or ,pin1 which three years after she voided at the ,navil1 and was sound4 ,valesius de ,taranta 7he saith7 mentioneth a ,girl of ,venice 7perhaps the same7 who voided by urine a ,pin of three fingers long4 ,a certain ,capucine at ,eburum called ,bullonius1 by ,sirname ,hamptean1 did with much aversion of mind drink up an huge living ,spider1 which he had seen fall into the ,chalice in the time of the ,sacrifice of the ,mass4 ,within a few days he had a ,phlegmon or bile that did arise in his right thigh1 and with much rotten matter from thence he voided the whole ,spider1 but being dead4 ,a young ,merchant of ,antwerp being playing at ,venice in his mouth with an unripe ,ear of ,barley1 did swallow the same with an huge fear of suffocation3 ,from thence after three ,weeks in the left side above the ,girdle1 an ,apostume appeared1 and at the length with the rotten matter the same ,ear of a yellow colour is extracted whole4 ,and he escaped sound4 ,with ,fernelius a ,student is related to be cured by him who had voided an ,ear of ,corn by the ribs4 ,also ,writers do commemorate1 that the young one sometimes dead and wasted in the ,womb1 hath voided the bones through the ,womb1 the belly1 by the navil1 and sometimes by the fundament4 ,more things of this nature do every where occur amongst ,authors worthy of credit40 ,sidenote3 ,reas4 #d4 #d4 ,from which matters of fact he thus concludeth3 8,by which 7he saith7 it is manifest1 that solid bodies sufficiently great1 have penetrated the ,stomach1 the ,bowels1 the ,womb1 the ,caul1 the lower ,belly1 the skin upon the inside of the ,ribs1 the ,bladder1 ,membranes 7he saith7 impatient of so great a wound4 ,that is to say1 that ,knives have been transmitted through these ,membranes without wound1 which is equivalent to the penetration of dimensions made in nature without the help of the ,devil4 ,and that an human body may be drawn through a small hole1 through which a ,cat might only pass1 but not through a ,wall4 ,verily that the ,devil cannot break a paper ,window without the consent of his ,master1 is 7he saith7 manifest by the process and arrest of ,ludovicus ,godfredus the ,witch1 pronounced at ,aix in ,narbona1 the last of ,april #afaa4 ,i pray you where have the three pounds of brass1 of the ,cannon of ,war1 marked with its letters1 laid hid8 how for so many months hath the dross shined1 in what part was the piece of brass greater than the intestine contained8 ,while ,i was 7he saith7 shewing a necessary vacuity in the air1 ,i promised that ,i would declare1 that although the penetration of bodies by the primary law of nature1 and by the common way of ,artificers be forbidden3 notwithstanding that while a body doth totally pass over into the dominion of the spirit1 and is carried over1 and is by that as it were weakened2 then bodies do naturally and mutually penetrate one another1 at least in that part that is porous3 ,because that the spirit then doth inclose the body under it self1 and therefore as it were taketh away the dimensions40 ,sidenote3 ,reas4 #e4 ,sidenote3 ,hist4 #a4 #e4 ,and to confirm and open this point more fully1 he saith3 8,i will premise some things4 ,the desire of eating ,muscles did invade a ,woman with ,child4 ,and she eateth some of them so very hastily1 that she did devour the raw shells1 twice or thrice broken with her teeth4 ,thereupon by and by within an hour1 she bringeth forth a sound and adult ,child1 with the same half-chewed shells1 and wounded in the belly4 ,therefore the shells without the aperture of the membranes1 had forthwith penetrated the ,stomach1 ,womb and ,secundines3 or else there were new shells generated upon the young ,child4 ,neither could this later be true4 ,for they were the true fragments of the ,muscles1 and not figuratively framed to the imitation of them4 ,furthermore1 the appetite is not carried to a thing unknown3 ,therefore the appetite of eating the ,muscles was not of the ,child1 but of the ,woman4 ,therefore it was not necessary that new ,muscles should be generated about the ,child2 for they were desired by the ,mother that they might become nutriment to her1 not the ,child4 ,otherwise by the same argument of ,identity1 what things soever should by the appetite be desired1 should be generated about the young ,child2 of whom when they could not be digested1 they should be always either left remaining about the ,child1 or should there putrefie4 ,which is false both ways3 for if it should putrefie1 that which is desired would cause abortion2 or if it were conserved there1 it would be found regularly4 ,for the ,child is only nourished by the ,navil3 ,therefore those external ,muscles could neither be wished by the ,child1 nor could be profitable unto it1 and by consequence1 were neither for an end made anew1 but sent to the young one by reason that it was an uterine appetite4 ,the appetite is always directed from the end2 but the ,woman with ,child desired the ,muscles not the shells1 neither that the ,muscle being a living animal might remain in its former state1 in which it was unprofitable to the ,mother1 nor could satisfie her appetite2 and therefore much less hath had occasion of generating new and unprofitable shells about the young one4 ,but however it be taken1 the appetite was not to the shells twice or thrice broken4 ,for if the ,fishes had been taken forth of the shells1 she had eaten the fish the shells being left4 ,therefore the concomitance and concision of the shells were accidental to the appetite4 ,i suppose truly 7he saith7 that as the desire1 terrour1 c4 do generate seminal ,idea's1 which the hand of the ,woman with ,child doth send down to the young one1 and doth depinge or figurate it in a set time3 ,so the joy of finding that which the appetite did desire1 doth bring that very thing to the ,child4 ,so verily the heaviness of heart of him that swallowed the ,knife1 the horror of having drunk the ,spider1 and of the ,ear of ,barley devoured1 did repel or drive back those things beyond the membranes not able to suffer a wound without death4 ,and these things 7he saith7 of things injected1 entring by the ordinary power of nature1 without the suspicion of ,diabolical cooperation40 ,sidenote3 ,reas4 #f4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,hist4 #c4 #f4 ,now he proceedeth to prove penetration of dimensions by natural power in another way4 8,something like to these 7he saith7 appeareth in things that from within are to without taken away1 which ,i will dispatch 7he saith7 in one or two examples4 ,the ,wife of a ,taylor of ,mechlinia1 seeth a ,souldier before the doors to lose his hand in a conflict3 ,forthwith being stricken with horror1 she brought forth a ,daughter with one hand1 the other awanting1 with the stump all bloody1 which hand of hers could not be found1 and the flux of blood killed the ,child4 ,the ,wife of ,marke de ,vogeler1 a ,merchant of ,antwerpe in the year #afjb4 seeing a ,souldier begging whose right ,arm an ,iron ,bullet in the ,siege of ,ostend had taken away1 and which he carried about as yet bloody2 by and by after that she brought forth a ,daughter wanting an ,arm1 and that the right one too1 the shoulder of whom being yet bloody the ,chirurgion ought to consolidate4 ,she hath ,married to a ,merchant of ,amsterdam1 by name ,hoochcamer2 and is yet living this year #afch4 ,but the right ,arm was no where to be found1 neither the bones or any corruption did appear1 into which the ,arm might be wasted in a little hour4 ,but the ,souldier not being seen1 the ,child had two ,arms1 neither could the ,arm that was torn off be annihilated4 ,therefore the ,womb being shut the ,arm was taken away4 ,but who tore it away naturally1 and whither was it taken8 certainly trivial reasons do not square or agree in so great a portent or ,paradox4 ,i am not he that will say these things4 ,i will say this at the least3 ,that the ,arm was not taken away or torn off by ,satan4 ,furthermore it was of less weight to carry away elsewhere the ,arm torn off1 than to have torn the ,arm from the whole body without death4 ,the ,wife of a ,merchant 7he saith7 known unto us1 as soon as she heard that thirteen were to be beheaded 7it happened at ,antwerpe in the time of the ,duke of ,alva7 and ,women with ,child are led with inordinate appetites1 she determined to see the decollations4 ,thereupon she ascends the ,chamber of a ,widdow that was a familiar friend to her that lived in the ,market-place4 ,and the spectacle being seen1 forthwith the pain of ,child-birth took her1 and she brought forth a full grown infant with a bloody neck1 whose head did no where appear40 ,sidenote3 ,reas4 #g4 #g4 ,from these most stupendious and almost incredible stories1 he draweth these conclusions4 8,i do not find 7he saith7 that human nature doth abominate the penetration of dimensions1 seeing it is most frequent to the seeds of things4 ,for in the seeds of things1 that primevous ,energie of penetrating bodies1 doth yet consist1 but not subject to force1 art or human arbitrement4 ,for there are many bodies many times more ponderous than the matter of which they are framed4 ,it is necessary 7he saith7 that more than fifteen parts of water do fall in together into one1 that one part of gold may from thence be made4 ,for weight is not made of nothing3 but argueth the ponderating matter in the ballance4 ,therefore water doth naturally penetrate its body so often as the gold doth overweigh the water4 ,therefore the domestick and daily progress of seeds in ,generations1 doth require that the body doth penetrate it self by condensation1 which is altogether impossible to an ,artificer4 ,we grant 7he saith7 that there are pores in the water1 these notwithstanding cannot contain so much as fourteen times the quantity of its whole4 ,therefore it is ordinary1 that some parts of the water do penetrate themselves into one place40 ,sidenote3 ,reas4 #h4 #h4 ,and to illustrate this going before he saith3 8,by an example1 ,aqua fortis doth by its spirit make ,brass1 ,iron or ,silver remaining opacous in their natures so transparent that they cannot be seen1 and doth pass the metal thorough filtring paper1 which otherwise will not transmit1 no not the most small powder1 which metal doth essentially remain still a metal in specie or kind4 ,but not that the similitude of penetration of dimensions doth uniformly square with the propounded example of the metal4 ,because reasons do not agree to so great a ,paradox1 wherein 7he saith7 ,i willingly acknowledge the manner to be indemonstrable priori40 ,even as no man can know by what means the ,idea impressed in the seeds doth figurate1 direct1 and dispose the things that it hath framed4 ,and therefore we are forced to hunt forth the same posteriori4 ,sidenote3 ,reas4 #i4 #i4 ,from all which he draweth this ,conclusion4 8,there is therefore another far different power of incantation1 besides the ,devils4 ,and therefore natural and free4 ,he hath no ,dominion over the just4 ,but if the power of inchanting were free to the ,devil1 also it would be equally free to him to kill by a ,knife or a ,maul4 ,and so none should be free4 ,therefore the ,witch 7he saith7 doth1 per ens naturale1 form imaginatively a free ,idea1 which is natural and noxious4 ,which ,idea ,satan cannot form4 ,because that the formation of ,idea's do require the ,image of ,god and a free power3 ,and therefore the ,witches do operate by a natural force1 no less against the just and innocent1 than against wicked men4 ,seeing that inchantments do more easily infect ,children than those of ripe age1 sooner ,women than stout ,men3 ,a certain natural power is signified to be limited to the inchantment1 to which it is easily resisted by a stout and couragious mind4 ,the ,devil therefore offereth filth and poysons to his ,clients1 that he may knit fermentally ,idea's formed in the ,imagination of the ,witches unto them4 ,and he preserveth that ,ideal poyson1 that it may not be blown away with the wind1 or being covered in the earth1 it be not destroyed by putrefaction4 ,but he carrieth that poison locally near to the object1 to be inchanted3 ,but to apply it1 or carry it into the man1 he by no means is able4 ,and therefore the ,witch doth also send forth another executive medium1 or mean emanative and commanding1 which mean is the ,idea of a strong desire4 ,for it is inseparable to the desire to be carried about things wished for4 ,to all which the ,devil as a ,spectator doth assist in the conduction40 ,sidenote3 ,reas4 #aj4 #aj4 8,for 7he saith7 in truth1 ,i have demonstrated already1 that operative means are solely in the power of man4 ,for only ,god is the most chiefly glorious ,creator1 to be infinitely praised1 who hath ,created the ,universe forth of nothing4 ,but man as far forth as he is the ,image of ,god doth forth of nothing create certain ,entia rationis1 or non-,entities in their beginning1 and that in the proper gift of the ,phantastical virtue4 ,which are notwithstanding something more than meerly a privative or negative being4 ,for first of all while these conceived ,idea's do at length cloath themselves in the species or shape fabricated by the ,imagination1 they become ,entities now subsisting in the middest of that ,vestment1 to which by the whole they are equally in them4 ,and thus far they are made seminal and operative ,entities3 of which1 to wit their assumed subjects are forthwith totally directed4 ,but this power is given to man alone4 ,otherwise a seminal power to propagate1 is given to the ,earth1 to ,bruits1 ,plants1 c4 ,also the ,dog by his madness can transfer or change his spittle or saliva into poyson1 because it is peculiar to his kind or species4 ,which also is obvious in divers poysons of animals4 ,but to form ,idea's abstracted from their species and adjacent proprieties1 that is given to none but man40 ,having thus far at large traced his footsteps in these abstruse and mysterious matters1 we shall come now to examine them and make some observations upon them4 ,and although we may be sharply censured for taking upon us to question the things that he hath asserted1 having been suo gradu an ,adeptist1 a person of profound judgment1 great experience1 general learning1 high reputation1 and now generally followed as the ,chief ,standard-bearer for ,philosophy1 ,physick and ,chymistry1 that many esteem it no small glory to be called and accounted an ,helmontian4 ,yet notwithstanding this we shall note some observations in this order4 ,sidenote3 ,observ4 #a4 ,sidenote3 ,de ,incant4 p4 #fgg4 #a4 ,he holdeth that the ,devil doth only make the things invisible1 or hides them by his spirit1 and brings them near to the object into which they are to be injected1 and that the ,witch by the seminal ,idea of her imagination1 and the strength of her desire as the agent1 or efficient cause1 doth inject or thrust them into the body of the person1 intended to be hurt or tormented2 whereby he necessarily supposes a league or contract betwixt the ,devil and the ,witch1 and therefore he calls them the ,devils clients and those that are bound unto him4 ,but what kind of contract this should be1 explicite or implicite1 internal and mental1 or corporeal and visible1 he tells us not2 the latter of which we utterly deny1 that it is in the power of the ,devil to practise when he pleaseth1 as we have before with sufficient arguments demonstrated at large4 ,and for an implicite or mental league1 we grant that all thieves1 murderers1 these kind of malicious and poysoning ,witches and all other wicked persons are bound in a spiritual contract unto him3 ,for he is the spirit that worketh in the children of disobedience4 ,and what wickedness soever he hath tempted and drawn them unto1 to be willing to commit1 he prompteth and pusheth them on with all his skill and power to perpetrate and execute the same4 ,but still this is to be understood only of his spiritual and invisible assistance1 and not of any visible or corporeal aid1 for else 7as this ,author confesseth7 he might as well kill with a knife or a maul4 ,and therefore we cannot here pass by the bold and groundless 7if not impious7 assertion of ,sennertus1 who though a very learned person in diverse parts of humane literature1 yet drawn with the sway of popular opinion1 did most miserably lapse in affirming that although ,witches do purpose to hurt men1 yet 8that they neither do nor can effect those things1 but that the ,witches being cast into a profound sleep1 the ,devil in the mean time acteth those things by himself2 and thinks he proves this sufficiently by a fabulous and lying story feigned to be told of a ,witch1 that being in a deep sleep1 when she waked1 told that she had been transformed into a ,wolf1 and had torn in pieces a ,cow and a ,sheep10 which were found to be so1 and therefore the ,devil must needs have done it4 ,but in this he neither nameth the place1 time1 nor ,author to avouch it1 and therefore all reasonable ,men may judge how palpable a falsity it is1 for then if true it would follow that none could be safe1 and that the ,devil might kill immediately with swords or knives1 which he cannot do4 ,sidenote3 ,observ4 #b4 ,sidenote3 ,de ,lithias4 c4 #h4 p4 #ge4 ,sidenote3 ,hist4 #b4 ,whereas he holdeth that the ,devil doth bring or convey the things to be injected near unto the place1 and that he offereth filth and poysons to his clients1 that thereby he may fermentally conjoin the ,ideas of these formed in the imaginative faculty with these4 ,if the ,devil be taken to be meerly and simply incorporeal1 then he cannot remove matter 7as we have before proved7 and so cannot convey the things near to the object2 and if he be taken to be corporeal 7as we have asserted7 his help is needless1 because the ,witches may do it themselves1 as we find sufficient stories of their hideing of strange and poysonous things under the thresholds of houses and ,churches2 and to this purpose this same ,author telleth us this story3 8,a certain person 7he saith7 did by custome use to make water in a corner of the ,court1 whereupon he was afflicted with a bloody and cruel ,strangury4 ,and all the remedy of the ,physicians proved in vain1 except that as often as he did drink of ,birch-,ale he did find a signal ease3 ,but as oft as he rose and walked1 and made water in the same place1 so often his pains did return4 ,at the last a pin of old black ,oak-wood is espied to be fixed in the place where he used to make water4 ,which being pulled forth and burned he remained free from the bloody ,strangury1 by drinking ,ale of ,birchen-twiggs4 ,also 7he saith7 that he remembred1 that ,karichterus had written that he had loosed such kind of inchantments by only pissing through ,beesomes of ,birch40 ,now from hence it is plain that this making water constantly upon this pin of old black ,oak-wood did cause his bloody ,strangury1 and that the pulling of it up and burning of it1 was with the help of the ,birchen ,ale the cure2 but it can no wayes be judged necessary that the ,devil should fix the ,oak pin there1 but that the ,witch might do it himself4 ,neither can it be thought to be any power given by the ,devil to the ,oaken pin1 that it had not by nature1 for in probability it will constantly by a natural power produce the same effect2 only thus far the ,devil had a hand in the action1 to draw some wicked person to fix the pin there where the ,man was accustomed to make water1 thereby to hurt and torture him1 and so was only evil in respect of the end4 ,sidenote3 ,observ4 #c4 #c4 ,we observe and affirm that whatsoever effects are brought to pass by that which is commonly called and accounted ,witchcraft1 if they be not brought to pass by jugling1 confederacy1 delusion and imposture 7as the most of them are1 if not all7 then they are performed either by meer natural causes1 or the strength of the ,witches fancy1 and most vehement desire of doing of mischief to those she hateth1 or by both joined together1 and that ,satan is no further an author or actor1 but as he leadeth and draweth the minds of the ,witches to do such mischievous actions1 and pusheth on to seek about to learn of others such secret poysons1 charms1 images and other hidden things1 that being used so or so1 may produce such destructive ends as their wicked and diabolical purposes are led to1 and in this sense they are his clients1 and bounden vassals1 and not otherwise4 ,sidenote3 ,observ4 #d4 #d4 ,the stories that he relateth are either all to be taken to be true1 or none of them2 and if they be all alike equally to be credited1 then it will undeniably follow1 that they were all alike produced by natural causes1 and so no need at all of the ,devils assistance in performing of them1 no more than by working upon the minds of such as used those natural means to a wicked and mischievous end4 ,for first he giveth these instances of things that were very strange that were voided either by vomit or stool1 by the ordinary power of nature1 without suspicion of diabolical cooperation1 as the voiding of the piece of the brass ,cannon with its letters1 with the ,eele wrapped in its secundines3 ,the ,dragon that the ,oxe voided by taking three herbs1 with a tail like an ,eele1 a body like or of leather1 with a ,serpentine head1 and not less than a ,partridge3 ,the knife that the ,thieves forced a man to swallow1 which he voided by an ,apostume in the side1 and was after sound3 also the arrow head of three fingers broad strucken into the back1 and after voided by stool1 with diverse such which we recited before4 ,and that these being solid bodies should have penetrated and passed through parts that are impatient of wounds1 and in which a wound is mortal1 must of necessity be very wonderful1 and might as soon and upon as rational grounds be taken to be diabolical1 as those that he enumerateth to be so3 ,for from these it is manifest that either nature put to her last pinch doth make penetration of dimensions1 or else so inlarge the pores1 that those solid bodies may pass without wound1 which 7if seriously considered7 is a stupendious operation and effect4 ,and as there needeth no cooperation of a diabolical power1 for the performing of these1 no more needeth there any concurrence of ,devils to the others1 that to that purpose he relateth4 ,only here is all the difference3 these are wrought by the ultimate endeavour of the ,archus to save life2 without the concurrence of external causes2 the others 7that are therefore called diabolical7 are commonly wrought for a bad end1 namely to hurt or to take away life1 and have an external cause1 to wit1 the force of the ,witches imagination and strong desire of doing of mischief1 which is stirred up to that end by ,satan1 and therefore in regard of the end are devilish1 though they be both wrought by the agency of nature1 the one in the body of the imaginant1 the other in the body that the ,witch intendeth to hurt by the force of her imagination and vehement desire1 whereby a seminal ,idea is created or formed1 which is sufficiently operative to accomplish the end intended4 ,sidenote3 ,observ4 #e4 ,sidenote3 ,syl4 ,syl4 ,cent4 #aj4 p4 #eef4 #e4 ,the arguments that he bringeth to prove penetration of dimensions to be in nature1 or something equivalent thereunto1 seem to be strong and convincing4 ,for in the generation of things1 whosoever shall seriously and strictly mark1 shall find 7as he alledgeth7 that the spirit of the ,archeus 7though not altogether incorporeal7 doth in the seeds of things penetrate it self1 and their parts one another1 which he further maketh good by the instance of ,gold generated of water2 for it must of necessity be1 that more than fifteen parts of water must fall in or penetrate one another1 that from thence one part of ,gold may be made1 for weight is not of nothing1 but argueth the matter ponderous in the ,ballance4 ,therefore naturally the water must so oft penetrate its body as the ,gold doth preponderate the water4 ,and though it be granted that the water hath pores1 yet notwithstanding it cannot contain so much as fourteen times1 it whole4 ,and therefore he irrefragably concludeth3 ,est ergo ordinarium in natura1 quod aliqu partes aqu se penetrent in unicum locum4 ,and this he backs with an unanswerable story of a ,woman that longing for ,muscles1 did in greediness eat some of them with the shells twice or thrice broken with her teeth1 and that she brought forth a child with the same half eaten shells1 and a wound in the belly2 therefore those shells had penetrated the stomach1 womb and secundines1 or otherwise the force of the ,archeus had opened the pores and letten them pass in an unconceiveable manner4 ,so that if these things be granted to be true 7and we confess we know not how they can be answered7 then there need no diabolical power be brought to solve the injecting of strange things into mens bodies1 seeing nature is sufficient of it self1 and therefore we can allow no power at all unto ,devils in effecting these things 7if they be truly done1 and be not delusions7 but only in drawing the minds of the ,witches to these wicked and mischievous courses2 and therefore the ,lord ,bacon said profoundly and wisely these words3 ,ut in operationibus illis earumq2 causis error cavendus est1 ita quoq2 danda vel imprimis opera est1 ne effecta nobis imponant1 temere judicantibus talia esse1 qu eousq2 nondum processerunt4 ,sic prudentes judices1 prscripta velut norma1 fidem haberi temere nolunt confessionibus sagarum1 nec etiam factorum contra illas probationi4 ,sagas enim turbat imaginationis vertigo1 ut putent se illud facere1 quod non faciunt1 populumq2 hc ludit credulitas1 ut natur opera imputent fascino4 ,sidenote3 ,observ4 #f4 #f4 ,and to confirm this point he addeth far more stupendious matters of fact than the former1 of things that were within1 being taken to without or invisibly conveyed away1 as the woman at ,mechlin that saw the ,souldier in a conflict lose his hand1 and forthwith brought forth a ,daughter wanting an hand1 which was never found1 and the wench died of the ,hmorrhage4 ,another at ,antwerpe seeing a ,souldier begging with his right arm shot off and bloody1 forthwith brought forth a ,daughter wanting the right arm whose bloody shoulder the ,chirurgeon cured1 and she was married after2 and that the arm was never found1 neither did there appear any bones or putrefied matter into which the arm might waste4 ,also another ,woman going to see the ,decollation of thirteen men2 did soon after bring forth a mature ,child with a bloody neck1 the head no where appearing4 ,i confess it would rack the judgment even of the most credulous to the highest pitch to believe these unparallel'd ,stories2 but the ,author relating them as of his own knowledge1 and being a person of unquestionable veracity1 ,i cannot conceive how they can rationally be denied1 especially finding ,mr ,boyle to affirm1 that in those experiments 7much more relations of matters of fact7 that ,helmont avouched upon his own knowledge1 he durst be his ,compurgator4 ,who would not believe but that these things could never have been done1 but by a supernatural and ,diabolical power1 but that this ,author 7to which all judicious persons in reason may adhere7 doth utterly deny1 that the arm was either pull'd away or conveyed none can tell whither1 by ,satan1 and therefore that in such a strange ,paradox1 trivial reasons are not to be allowed2 and it were too much sloathfulness to ascribe all effects unto ,satan1 of which we are ignorant4 ,and therefore if an hand1 an arm1 nay an whole head1 could be separated from the rest of the body1 and conveyed forth of the ,womb by the ,archeus or natural spirit1 thereunto excited by the impression of horror and terror in the ,women3 ,in like manner by the same power of the natural spirit of man or woman1 excited by a vehement and fierce imagination to revenge and to do mischief1 may strange things be injected 7if there can be any sound proof of such a matter of fact7 into the bodies of such men or women as the ,witches intend to do hurt unto1 and yet ,satan hath no more hand in it1 but only as a spiritual agent to move the wills of those wicked and malicious people to do mischief unto those that they hate1 though without cause4 ,and the great secret of that which may be called ,witching1 is the learning of others1 who likewise have had it by tradition1 the great force of imagination1 and the natural spirit with the ways and means how to excite it and exalt it2 herein stands the mystery of all ,magick1 and it becomes only evil in the use and application1 and they are to be condemned that use it to such devillish ends1 even as those that use those good ,creatures that nature doth produce to poysonous1 wicked1 and destructive purposes4 ,and lastly1 here we may note1 that if things or bodies that are without may be injected into the bodies of others1 by the force of exalted1 imagination and a vehement desire1 then the same power that doth inject them through skin1 flesh and bones1 must also be able to bring them near to the place1 and need not at all the assistance of ,satan1 because it is far easier to carry them near the place1 than to thrust them into the body2 and so this ,author hath here introduced the ,devils aid to bring them to the place to no purpose1 and never yet proved either by reason or matter of fact1 that ever ,satan did any such thing1 and so is a meer supposition without proof4 ,sidenote3 ,observ4 #g4 ,sidenote3 ,de occult4 nat4 mirac4 l4 #b4 c4 #dj4 p4 #cbe4 ,sidenote3 ,de ,tumor4 l4 #f4 c4 #ai4 p4 #aeh4 ,sidenote3 ,hist4 #g4 ,the other matters of fact that he relateth are prodigious1 and are brought to prove that ,satan is an actor to convey these strange things into the bodies of men1 and are these4 ,a piece of an ,oxe ,hide taken forth of a mans ,arm1 so also that ,equuleum1 a ,wood-,horse1 or a four-footed board with a wheel and ropes twice as broad as the gullet4 ,another that vomited up perhaps two thousand pins conglomerated together1 with filth and hairs2 another that vomited up1 he being present1 wooden ,chips that had been cut off with the ,hatchet in smoothing of wood1 with much slime to the bigness of two fists1 of which we shall note these ,conclusions4 #a4 ,it doth no way appear 7if these things be granted to be true1 both for matter and manner7 neither doth he offer to prove it1 that these are any more than the former ,diabolical1 but only in the end1 because they are for the hurt and destruction of mankind and not otherwise2 and there being no proof of the ,devils ,cooperation any further but in working upon the minds of those that are agents and instruments to bring these things to pass1 we may very well reject those things that are supposed1 but not proved4 #b4 ,the ejecting or voiding of such strange things as here he hath related1 doth not necessarily suppose their injection or thrusting in1 because they may be bred there by natural ,causes1 so ,worms of many sorts and strange ,figures1 also ,frogs1 ,dracunculos and ,askers have been voided1 and doubtlesly bred there by natural causes1 and were not injected or thrust in1 and for proof of this ,i refer the ,reader to the relations of learned ,schenchius lib4 #c4 p4 #cfc4 of those strange sorts of ,worms and other ,creatures that he from divers ,authors sheweth have been vomited up1 which without all scruple1 were not injected1 but bred there4 ,to confirm this and to prove what strange things are sometimes bred in ,apostumes and ,tumors1 we shall translate a passage or two1 and first take this from ,levinus ,lemnius that learned and famous ,physician of ,zeland1 who writeth thus3 8,also forth of sordid ,ulcers and ,impostures 7he saith7 we have known that the fragments of nails1 hairs1 shells1 little bones and stones have been taken forth2 which were concreted and grown together forth of putrid humours3 ,as also little creatures1 worms with tails1 and little beasts of an unaccustomed form1 cast up by vomiting1 especially in those who were oppressed with contagious diseases1 in whose urines ,i have often discerned to swim little ,animalcles like to ,pismires1 or to those creatures we observe in the estival months to move in the celestial dew here in ,england we call it ,woodsoar1 or ,cuckow-spittle40 ,take another from that learned and expert ,chirurgeon ,ambrosius ,parus where he is speaking of strange tumors1 in these words3 8,also in these tumors being opened thou maist see bodies of all kinds1 and far differing from the common matter of ,tumors1 as stones1 chalk1 sand1 coals1 cockles1 ears of corn1 hay1 horn1 hairs1 flesh as well hard as spongious1 grisles1 bones and whole ,animalcles1 as well living as dead4 ,the generation of which things 7by the corruption and alteration of the humors7 will not much astonish us1 if we consider1 that even as nature hath framed ,man as a ,microcosm forth of all the seeds and elements of the whole great world1 that he might be as it were the lively image of that great world3 ,so in that ,microcosm1 nature hath willed1 that all the species of all motions and actions might be manifest1 nature being never idle in us1 as long as matter is not a wanting to work upon40 ,so that it is most plain that these strange things may be bred within1 and so the opinion of injecting them1 is but a meer figment4 #c4 ,neither can the vomiting up of such strange things as he relateth1 conclude necessarily that they were injected either by the power of ,satan or the ,witch1 because they may be performed by jugling1 sleight of hand1 confederacy and the like1 as was manifest in the ,boy of ,bilson1 and diverse that we have known1 that had made some numbers of others to believe that they had voided strange things1 as pins1 needles1 crooked-knitting-pricks1 moss1 nails1 and the like2 but upon a strickt search1 have but proved delusions and sleight1 such as our common ,hocus ,pocus ,men use1 when they make the people believe they swallow a long pudding of white tinn1 and again pull it forth of their mouths1 or in pulling ribbins1 or laces of diverse colours forth of their throats4 #d4 ,and again the most of these relations are but commonly taken upon trust from the affirmations of the by-standers who might be confederate parties1 or ignorant persons1 and so easily deceived2 and it appeareth not that ,helmont was by at the very instant when the children vomited up the wooden horse1 or four-footed board1 but that it was the by-standers that drew it forth1 who might be parties to the cheat1 or be themselves deluded1 and so aver it pertinaciously to others4 ,for ,i have in my practice known a young ,wench about #i or #aj years old1 who that she might be pittied and have an idle life1 had made her ,father and ,mother believe that quick worms came forth at her ear1 and also ,i taking her into mine own house she had perswaded all the family that it was true1 and did often open her head-cloaths1 and holding down her ear a quick worm would drop forth of the hair1 who notwithstanding by diligent watching1 was found out to get them privately from under stones or wood1 and so did cunningly convey them into her hair1 but being discovered1 was by due correction reclaimed1 and so the wonder ceased4 ,and it is as common to mistake things1 either by absolute judging them to be such a thing indeed1 when it hath but some slender resemblance of it1 or by judging a thing to be really so1 because of such a name but metaphorically given unto it2 so it is usual to call a ,carcinoma in the highest degree ,lupus or a ,wolf1 because as a ,wolf is a most voracious creature1 so this ulcer is the most devouring of all others2 and therefore have we known after that such have been by incision eradicated by our selves and others1 and exposed to the view of the vulgar people1 they would presently most earnestly affirm to others that they had seen it1 and that it was a living creature1 and had mouth1 eyes and ears2 so far will ignorant mistake induce credulity4 ,sidenote3 ,observ4 #h4 ,sidenote3 ,syl4 ,syl4 ,cent4 #aj4 p4 #ehc4 #h4 ,that the force of imagination accompanied with the passions of horror1 fear1 envy1 malice1 earnest1 desire of revenge1 and the like1 is great upon the body imaginant1 as also upon the ftus in the womb1 is acknowledged by all4 ,but that it can at distance work upon another body1 though denied by ,fienus and the whole rabble of the ,schoolmen1 yet is strongly proved by this learned ,author1 and allowed of by all others that truly understood the operations of nature1 which we also take to be a certain truth1 and do assert that if those people that are esteemed ,witches1 do really and truly 7of which we utterly doubt7 inject any of these strange things into the bodies of men1 that they are brought to pass meerly by the imagination of the ,witch1 and the ,devil acteth nothing in it at all1 but the setting of his will upon that mischief4 ,as for the handling the dispute concerning the manner of the injecting of these strange things1 so strongly pursued by this ,author1 ,sennertus and others1 we shall totally supersede and suspend our judgment1 until the be sufficiently proved 7which yet lies under water1 and unseen7 and then it will be time enough to dispute the manner1 when the matter is certainly made evident4 ,therefore we will shut up this with that modest and grave advice of the ,lord ,bacon in these words3 ,ideo cogemur in hac inquisitione ad nova experimenta confugere2 ubi directiones tantm eorum prscribi possunt1 non ulla positiva in medium adferri4 ,si quis putet subsistendum nobis fuisse1 donec tentamentis res penitus innotuisset1 7ut fecisse nos ubiq2 probant alii tituli7 sciat dubia nos fide amplecti qucunq2 imaginationis effecta circumferuntur1 animum tamen esse illa per otium exigere ad ,lydium veritatis lapidem1 id est1 experimentorum lucem4 ,,chap4 ,,xiii4 ,that the ignorance of the power of ,art and ,nature and such like things1 hath much advanced these foolish and impious opinions4 ,the opinions that we reject as foolish and impious are those we have often named before1 to wit1 that those that are vulgarly accounted ,witches1 make a visible and corporeal contract with the ,devil1 that he sucks upon their bodies1 that he hath carnal copulation with them1 that they are transubstantiated into ,cats1 ,dogs1 ,squirrels1 and the like1 or that they raise tempests1 and fly in the air4 ,other powers we grant unto them1 to operate and effect whatsoever the force of natural imagination joyned with envy1 malice and vehement desire of revenge1 can perform or perpetrate1 or whatsoever hurt may be done by secret poysons and such like wayes that work by meer natural means4 ,and here we are to shew the chief causes that do and have advanced these opinions1 and this principally we ascribe to mens ignorance of the power of ,nature and ,art1 as we shall manifest in these following particulars4 #a4 ,there is nothing more certain than1 that how great soever the knowledge of ,men be taken to be1 yet the ultimate ,sphere of natures activity or ability is not perfectly known1 which is made most manifest in this1 that every day there are made new discoveries of her secrets1 which prove plainly that her store is not yet totally exhausted1 nor her utmost efficiency known4 ,and therefore those ,men must needs be precipicious1 and build upon a sandy foundation1 that will ascribe corporeal effects unto ,devils1 and yet know not the extent of nature1 for no ,man can rationally assign a beginning for supernatural agents and actions1 that does not certainly know where the power and operation of nature ends4 #b4 ,and as it is thus in general1 so in many particulars1 as especially in being ignorant of many natural agents that do work at a great distance1 and very occultly1 both to help1 and to hurt1 as in the weapon salve1 the ,sympathetick powder1 the curing of diseases by mumial applications1 by ,amulets1 ,appensions and ,transplantions1 which all have been1 and commonly are ascribed unto ,satan1 when they are truly wrought by natural operations4 ,and so 7as we have sufficiently manifested before7 by many strange1 and secret poysons both natural and artificial1 that have no bewitching power in them at all1 but work naturally1 and only may be hurtful in their use through the devilishness of some persons that use them to diverse evil ends4 #c4 ,there is nothing that doth more clearly manifest our scanted knowledge in the secret operations of nature1 and the effects that she produceth1 than the late discoveries of the workings of nature1 both in the vegetable1 animal and mineral ,kingdoms1 brought dayly to light by the pains and labours of industrious persons3 ,as is most evident in those many elucubrations1 and continued discoveries of those learned and indefatigable persons that are of the ,royal ,society1 which do plainly evince that hitherto we have been ignorant of almost all the true causes of things1 and therefore through blindness have usually attributed those things to the operation of ,cacodemons that were truely wrought by nature1 and thereby not smally augmented and advanced this gross and absurd opinion of the power of ,witches4 ,sidenote3 ,de occult4 ,philos4 l4 #a4 c4 #b4 #d4 ,another great means in advancing these ,tenents hath been ,mens supine negligence in not searching into and experimenting the power of natural agents1 but resting satisfied in the sleepy notions of general rules1 and speculative ,philosophy4 ,by which means a prejudice hath been raised against the most occult operations of nature1 and natural magick 7which is 7as ,agrippa truly said7 8,the comprizer of great power1 full of most high mysteries1 and containeth the most profound contemplation1 nature1 power1 quality1 substance and virtue of most secret things1 and the knowledge of all nature7 to be condemned1 as the work of the ,devil and hellish fiends1 which is the handmaid and instrument of the ,almighty40 ,and from this diabolical pit of the ignorance of the power of nature 7especially when assisted by art7 have sprung up those black and horrid lies in the mouths of ,erastus1 ,conringius and above all of ,kircherus1 denying the possibility of the transmutation of metals1 by the power of ,art and ,nature1 and ascribing the performance thereof by ,paracelsus1 ,lullius1 ,sendinogius and others to the ,devil2 so malevolent do men grow when they are led by nescience and ignorance4 ,sidenote3 ,vid4 ,theatr4 ,chym4 ,vol4 #e4 p4 #idc4 #e4 ,the ignorance of the strange and wonderful things that ,art can bring to pass hath been no less a cause1 why the most admirable things that ,art bringeth to pass by it are through blind ignorance ascribed unto ,devils1 for so have many brave learned ,artists1 and ,mechanicians been accused for ,conjurers1 as happened to ,roger ,bacon1 ,dr4 ,dee1 ,trithemius1 ,cornelius ,agrippa1 and many others1 when what they performed was by lawful and laudable art4 ,the strange things that the ,mathematicks and ,mechanicks can perform are hardly to be enumerated1 of which were those most wonderful catoptrical glasses mentioned by ,nicero1 ,aquilonius1 ,baptista ,porta and many others1 those wonderful engines in the shape of ,birds1 ,men1 ,beasts1 and ,fishes that do move1 sing1 hiss and many such like things mentioned by ,heron of ,alexandria1 and our ,countryman ,dr4 ,fludd2 and those that would have more ample satisfaction concerning the stupendious things that are produced by art1 may receive most large satisfaction in reading that most learned and elaborate ,epistle written as a preface before the ,book of ,johannes ,ernestus ,burgravius called ,biolychnium vel de lampade vit et mortis1 by ,marcellus ,vranckheim ,doctor of both laws1 as also in reading that profound and mysterious piece written by ,roger ,bacon1 de admirabili potestate artis et natur1 et de nullitate magi1 with the learned notes of ,dr4 ,dee upon it1 of which he saith this3 ,ut videatur quod omnis potestas magica sit inferior his operibus et indigna4 ,and therefore there can be nothing more unworthy1 than for any man1 that pretendeth to any portion of reason1 so far to dote1 or suffer himself to be led with ignorance and rashness1 as to ascribe those strange things that ,nature and ,art1 or both joined together do produce1 unto ,devils3 ,and yet there is nothing that is more common not only by the blind vulgar1 but even by those that otherwise would be accounted learned1 and wise enough2 pride and folly attendeth the most of the ,sons of ,men4 ,sidenote3 ,hist4 #f4 ,another gross mistake there is1 in supposing those strange things that are performed by vaulters1 tumblers1 dancers upon ropes1 and such like1 not possible to be done but by the assistance of the ,devil1 when they are altogether brought to pass and effected by use1 custome1 exercise1 nimbleness and agility of body4 ,and yet we have known some not only of the popular rank1 but many that thought themselves both wise1 learned and religious that have been so blind as to father these things upon ,devils and seriously to seem to believe1 that the actors of these things had made a league and compact with the ,devil1 by whose help they performed them4 ,and ,i do remember that a pretty active young man1 within these few years went about in this ,north ,countrey with a neat ,bay ,mare for money to shew tricks1 which were very odd and strange1 for if she had been blindfolded1 and several pieces of money taken from several persons1 and wrapped in a cloath1 the ,mare would have given every one their own piece of money2 and this and many other feats she plaid1 were not only by the common people1 but by others that should have been more wise1 judged to be performed by no other means but by the ,devil1 and some were so stark mad as to believe and affirm that the ,mare was not a natural one1 but that it was the ,devil that plaid those strange tricks in the shape of a ,mare3 when more sober judgments knew that they were performed by the masters eye1 and rod directing the ,mare4 ,error credulitas multum in hominibus possunt4 #g4 ,in like manner are often both those that are learned1 as well as the vulgar most wofully imposed upon by the odd and strange feats performed by ,legierdemain1 sleight of hand1 and by wonderful things brought to pass by subtile and cunning ,impostors that act by confederacy1 and the like1 of which we have given some instances before in this treatise4 ,and it was no evil piece of service1 that ,master ,scot did in his book of the discovery of ,witchcraft1 when he laid open all the several tricks of ,legierdemain and sleight of hand1 thereby to undeceive the ignorant multitude2 and that is no less praise-worthy that is performed by the ,author of that little treatise called ,hocus ,pocus junior1 where all the feats are set forth in their proper colours1 so that the most ignorant may see how they are done1 and that they are miracles unknown1 and but bables being discovered1 which treatise ,i could commend to be read of all ,witchmongers and vain credulous persons1 that thereby their ignorance may be laid open1 and they convinced of their errors4 #h4 ,the ignorance or mistaking of these things1 joyned with the notions ,men have imbibed from their infancy1 together with irreligious education1 are the true and proper causes1 that make so many ascribe that power to ,devils and ,witches1 that they neither have1 or ever had1 or can ever bring into act4 ,and therefore it behoveth all that would judge aright of these abstruse matters1 to labour to understand the secret operations of nature1 and the strange works of art1 to divest themselves of their false imbibed notions1 and truely and rightly to understand the ,articles of the ,christian ,faith1 to be daily conversant in reading the ,scriptures1 they will then be more fit to judge of these things1 and not to call light darkness1 nor darkness light4 ,,chap4 ,,xiv4 ,of diverse ,impostures framed and invented to prove false and lying miracles by1 and to accuse persons of ,witchcraft1 from late and undeniable authorities4 ,in the treatise preceeding we have often made mention of delusions and ,impostures1 which we shall largely handle in this place3 and though ,mr4 ,glanvil1 and others do object1 that though many pretended possessions or ,witchcrafts have been proved to be meer couzenings and impostures1 yet therefore it will not follow that all are so4 ,to which we shall render these answers4 #a4 ,if it do not necessarily conclude1 that they are all impostures1 yet it gives a most shrewd cause of dubitation that they may be so4 ,and the objection depends not upon a necessary connexion betwixt the subject and predicate1 for some being direct and palpable ,impostures1 it is not of necessity1 but by contingency or accident that the others are not so1 and ought first to have been proved1 which never yet was performed4 #b4 ,but we affirm that a general conclusion drawn from an inductive argument is good and sound1 where no instance can be clearly made out to the contrary4 ,but as yet no true instance1 really and faithfully attested1 hath ever been brought to prove that any of these things that we deny1 were ever effected by diabolical power4 ,for who were ever by and present1 that were persons of sincerity and sound judgment1 that could truly testifie and averr that the ,devil in a visible and corporeal shape made a contract with the ,witch1 or that he suckt upon his1 or her body1 or that he had carnal copulation with them1 or that saw when the ,witch was really changed into a ,dog or a ,cat1 or that they flew or were carried in the air8 ,seeing no instance can be given to prove any of these to be undoubted truths1 it must needs follow that they are meer figments1 or at the best all but absolute ,impostures4 ,and again it is but precarious1 and petitio principii1 to imagine that any persons have vomited up or voided strange things that saw or knew that they were injected by ,devils1 for they were either naturally bred there1 or else were meer ,impostures and delusive ,juglings4 ,and therefore we shall propose some ,histories of strange and prodigious cheats and ,impostures from late and unquestionable authorities1 whereby all the rest may be judged and discerned2 of which take this for one4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,vid4 ,stat4 ,pulton1 #be4 year ,henr4 #h4 c4 #ab4 ,sidenote3 ,vid ,chron4 ,hollingshead4 ,stow ,an4 ,hen4 #h4 #be4 p4 #ajac4 ,sidenote3 ,the ,pope4 8#a4 ,elizabeth ,barton of ,kent 7by those that laboured to cry up her horrible cheats for miracles1 otherwise called the holy ,maid of ,kent7 and others were in the twenty fifth year of ,king ,henry the ,eighth attainted of ,high ,treason1 for that under colour of hypocrisie1 ,revelations and false ,miracles practised by the said ,elizabeth1 they conspired to impugne and slander the divorce between the ,king and ,queen ,katherine his first ,wife1 and the last ,marriage between him and ,queen ,anne his second ,wife1 to destroy the ,king1 and to deprive him of his ,crown40 ,her false and feigned miracles1 and the subtile and cunning contrivances that were brought to pass by the help of her confederate accomplices1 and her and the others open confession of them may be found at large in ,hollingshead1 ,stow1 and the writings of ,mr4 ,lambert1 whither for brevities sake ,i remit my reader1 and shall only give it here in the words of ,speed1 which are these3 8,the ,romanists 7he saith7 much fearing that ,babel would down1 if ,queen ,anne might be heard against wicked ,haman1 sought to underprop the foundations thereof with certain devices of their own3 and that the same might pass without note of suspicion1 they laid their forgery even upon ,heaven it self2 whose pretended oracle ,elizabeth ,barton 7commonly called the holy ,maid of ,kent7 was made to be2 and the pillars of this godless ,fabrick were ,edward ,bocking a ,monk by profession1 and ,doctor of ,divinity1 ,richard ,masters ,parson of ,aldington1 the ,town wherein she dwelt2 ,richard ,deering a ,monk1 ,hugh ,rich a ,friar1 ,john ,adestone and ,thomas ,abell ,priests1 put to their helping hands2 and ,henry ,gould ,batchelor of ,divinity1 with ,john ,fisher the reverend ,father of ,rochester imployed their pains to dawb these downfalling walls with their untempered morter4 ,the ,scribes that set their pens for her miracles1 were ,edward ,thwaites ,gentleman1 and ,thomas ,lawrence ,register1 besides ,haukherst a ,monk1 who writ a letter that was forged to be sent her from ,heaven2 ,and ,richard ,risby and ,thomas ,gould were the men that dispersed her miracles abroad to the world4 ,this holy ,maid ,elizabeth made a ,votaress in ,canterbury1 was taught by ,bocking her ,ghostly ,father1 and suspected ,paramour1 to counterfeit many feigned trances1 and in the same to utter many virtuous words for the rebuke of sin1 under which more freely she was heard against ,luthers doctrine1 and the ,scriptures translation1 then desired of many3 neither so only1 but that she gave forth from ,god and his ,saints by sundry suggestive ,revelations1 that if the ,king proceeded in his ,divorce1 and second ,marriage1 he should not raign in his ,realm one month after1 nor rest in ,gods favour the space of an hour4 ,but the truth discovered by ,gods true ,ministers1 this oracle gave place as all other such did1 when ,christ by his death stopped their lying mouths3 ,for her self and seven of her disciples were executed for ,treason at ,tiburn1 and the other six put to their fines and imprisonment40 ,to which he subjoineth this story of the like nature4 8,with the like counterfeit ,revelations and feigned predictions this generation of hypocrites had brought ,edward ,lord ,stafford ,duke of ,buckingham1 unto his unhappy end1 by the working of ,john de la ,court his own ,confessor1 together with ,nicholas ,hopkins a ,monk of the ,carthusian ,order in the ,priory of ,henton in ,somersetshire1 who by his visions from ,heaven forsooth1 heartned him for the ,crown2 ,but before his own ,coronet could aspire to that top1 he worthily lost both head and all upon ,tower-hill for his ,treason1 ,anno ,domini #aeba4 ,unto such sins the world was then subject1 and into such conceits their reputed holiness had brought them1 not only among the simple and unlettered1 but even with them that seemed to be learned indeed3 ,for by certain predictions foreshewing a great deluge1 ,prior ,bolton of ,s4 ,bartholomews in ,london1 was so fearful that he built himself a house upon the height of ,harrowhill1 storing it with provisions necessary to keep himself from drowning in ,anno ,dom4 #aebd4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,stow's ,chron4 p4 #fgh4 #b4 ,and that we may be certified how frequent and common these counterfeited ,impostures have been1 and yet are practised1 take this other from undoubted authority4 8,the #ae of ,august being ,sunday in the #af of the raign of ,queen ,elizabeth1 ,agnes ,bridges a ,maid about the age of #bj years1 and ,rachel ,pinder a ,wench about the age of #aa or #ab years1 who both of them had counterfeited to be possessed by the ,devil 7whereby they had not only marvellously deluded many people both ,men and ,women1 but also diverse such persons1 as otherwise seemed of good wit and understanding7 stood before the ,preacher at ,pauls-cross2 where they acknowledged their hypocritical counterfeiting with penitent behaviours1 requiring forgiveness of ,god and the world1 and the people to pray for them4 ,also their several examinations and ,confessions were there openly read by the ,preacher1 and afterwards published in print1 for posterity hereafter to beware of the like deceivers40 ,from whence we may take these two ,observations4 ,sidenote3 ,observ4 #a4 #a4 ,we may from hence note1 how subject the nature of man is both to deceive and to be deceived1 and that not only the common people1 but also the wiser and more learned heads may most easily be imposed upon4 ,and1 that therefore in things of this nature1 and the like1 we cannot use too much circumspection1 nor use too much diligence to discover them4 ,sidenote3 ,observ4 #b4 #b4 ,we may note1 that when such strange ,impostures or false ,miracles are pretended1 there is commonly some sinister and corrupt end aimed at1 under the colour of ,religion1 and that those that are most ready to publish such things as true ,miracles and ,divine ,revelations1 are generally those that did complot and devise them4 ,and therefore the greater number they be that cry them up1 and the more esteem the persons are of that blow abroad such things1 the greater suspicion we ought to have of the falsity and forgery of them4 ,always remembring that the greater the fame and number of the persons are that conspire and confederate together1 the greater things they may bring to pass1 and be more able to deceive1 as was manifest by the ,priests attending the ,oracles2 who1 though they laboured to father their predictions upon some ,deity1 yet it was manifest that it was nothing else1 but their own ,confederacy1 ,impostures and ,juglings4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,vid4 ,a ,book called1 ,a discovery of fraudulent practices concerning pretended possessions4 ,sidenote3 ,vid4 ibid4 ,dialog4 #aa4 p4 #ceb4 #c4 ,but these ,diabolical ,counterfeitings of possessions1 and the maintaining of the power of dispossession and casting forth of ,devils1 was not only upheld and maintained by the ,papists to advance their superstitious courses2 but also in the said time of ,queen ,elizabeth1 there were divers ,non-,conformists1 to gain credit and repute to their way1 that did by publick writing labour to prove the continuation of real possessions by ,devils1 and that they had power by fasting and ,prayer to cast them out4 ,of which number were one ,mr ,darrell and his ,accomplices1 who not only writ divers ,pamphlets in the positive defence of that opinion1 but also published certain ,narrations of several persons1 that they pretended were really possessed with ,devils1 which were cast forth by their means in using ,fasting and ,prayer4 ,which writings were answered by ,mr ,harsnet and others1 and their ,theory not only overthrown1 but their practice discovered to be counterfeiting and ,imposture4 ,whereupon there were divers persons suborned to feign and counterfeit possessions1 as ,william ,sommers of ,nottingham1 who by the ,exorcists was reported to have strange fits1 passions and actions2 which are at large described and set forth in that learned ,treatise1 ,dialogical ,discourses of ,spirits and ,devils1 written about the same time by ,john ,deacon and ,john ,waller1 ,ministers1 and of divers other persons who likewise pretended the same counterfeit possessions4 ,and though the said forged and feigned possessions were strongly maintained by their ,abettors1 and the matters of fact audaciously asserted to be true2 yet after the said ,darrell and his ,accomplices were examined by the ,queens ,commissioners1 all was made apparent to be notorious counterfeiting1 cheating and imposture1 both by the confession of ,sommers himself1 and by the ,oaths of several ,deponents4 ,neither was that discourse containing the certain possession of seven persons in one ,family in ,lancashire1 at ,cheworth in the ,parish of ,leigh1 in the ,year #aeid4 7though believed by many for a truth1 because of the streight tale told by the said ,darrell in that ,narrative7 of any better grain1 but full of untruths1 impossibilities1 absurdities and contradictions4 ,sidenote3 ,hist4 #d4 ,sidenote3 ,vid4 ,the cunning of the ,boy of ,bilson1 p4 #ee4 #d4 ,our next instance shall be a most strange imposture acted in the time of ,king ,james1 and in a manner known unto the whole ,nation2 that is of the ,boy of ,bilson in ,staffordshire1 in the year #afbj4 by name ,william ,perry1 whose condition as he had been taught1 and so left by the ,popish ,priests1 take as followeth4 8,this ,boy being about thirteen years old 7but for wit and subtilty far exceeding his age7 was thought by divers to be possessed of the ,devil1 and bewitched1 by reason of many strange fits and much distemper1 wherewith he seemed to have been extreamly affected4 ,in those fits he appeared both deaf and blind1 writhing his mouth aside1 continually groaning and panting1 and 7although often pinched with mens fingers1 pricked with ,needles1 tickled on his sides1 and once whipped with a ,rod1 besides other the like extremities7 yet could he not be discerned by either shrieking or shrinking to bewray the least passion or feeling4 ,out of his fits he took 7as might be thought7 no sustenance which he could digest1 but together with it1 did void and cast out of his mouth1 rags1 thred1 straw1 crooked pins1 c4 ,both in and out of his fits his belly 7by wilful and continual abstinence defrauding his own ,guts7 was almost as flat as his back1 besides1 his throat was swoln and hard1 his tongue stiff and rolled up towards the roof of his mouth1 insomuch that he seemed always dumb1 save that he would speak once in a ,fortnight or three ,weeks1 and that but in very few words4 8,two things there were which gave most just cause of presumption that he was possessed and bewitched2 one was that he could still discern when that ,woman 7which was supposed to have bewitched him7 to wit ,jone ,cocke was brought in to any room where he was1 although she were secretly conveyed thither1 as was one time tryed before the ,grand ,jury at ,stafford3 ,the second1 that though he would abide other passages of ,scripture1 yet he could not indure the repeating of that ,text1 viz4 ,in the beginning was the word1 c4 ,jo4 #a4 ver4 #a4 but instantly rolling his eyes and shaking his head1 as one distracted1 he would fall into his usual fits of groaning1 panting1 distraction1 c4 ,in which plight he continued many months1 to the great wonder and astonishment of thousands1 who from divers parts came to see him40 ,thus much of his cunning4 ,yet notwithstanding1 this most devillish and cunningly contrived counterfeiting and dissimulation was discovered and fully detected by the sagacity of that pious and learned person1 ,dr ,thomas ,morton then ,bishop of ,coventry and ,lichfield3 ,to whose memory ,i cannot but owe and make manifest all due respect1 because he was well known unto me1 and by the imposition of whose hands ,i was ordained ,presbyter when he was ,bishop of ,durham1 and also knew his then ,secretary1 ,mr ,richard ,baddeley1 who was the ,notary1 and writ the examination of this crafty ,boy4 ,the manner how such a doubtful and intricate piece of ,imposture was found out and discovered1 you may read at large in the ,treatise called a ,discourse concerning ,popish ,exorcising4 ,and his publick ,confession we shall give in the ,authors own words3 8,he was finally brought again to the ,summer ,assizes held at ,stafford1 the #bf4 of ,july1 ,anno #afba4 where before ,sir ,peter ,warburton and ,sir ,humfrey ,winch ,knights1 his ,majesties ,justices of ,assize1 and the face of the ,county and ,country there assembled1 the ,boy craved pardon first of ,almighty ,god1 then desired the ,woman there also present to forgive him2 and lastly1 requested the whole ,country whom he had so notoriously and wickedly scandalized1 to admit of that his so hearty ,confession for their satisfaction4 8,and thus it pleased ,god 7he saith7 to open the eyes of this ,boy 7that ,i may so say7 luto with the ,clay of the ,romish ,priests lewd ,impostures1 and sputo with the spittle of his own infamy1 to see his errors and to glorifie the ,god of truth4 ,and though many such ,impostures as this have in several ages been hudled up in darkness and recorded for true stories1 by those that were ,partisans to them and ,confederates with them1 yet doubtless were but of the same stamp with this1 and might all as well have been discovered1 if the like care1 skill and industry had been used4 ,sidenote3 ,hist4 #e4 ,sidenote3 ,vid4 ,the arraignment and tryal of ,witches at ,lancaster1 #afab4 #e4 ,no less villanous1 bloody and ,diabolical1 was the design of ,thompson alias ,southworth1 ,priest or ,jesuit1 against ,jennet ,bierley1 ,jane ,southworth1 and ,ellen ,bierly of ,samesbury in the ,county of ,lancaster1 in the year #afab4 the sum of which is this4 8,the said ,jennet ,bierley1 ,ellen ,bierley1 and ,jane ,southworth1 were ,indicted at the ,assizes holden at ,lancaster upon ,wednesday the nineteenth of ,august1 in the year abovesaid1 for that they and every of them had practised1 exercised1 and used divers devillish and wicked ,arts1 called ,witchcrafts1 ,inchantments1 ,charms and ,sorceries1 in and upon one ,grace ,sowerbutts4 ,and the chief witness to prove this was ,grace ,sowerbutts her self1 who said that they did draw her by the hair of the head1 and take her sense and memory from her1 did throw her upon the ,hen-roost and ,hay-mow2 did appear to her sometimes in their own likeness1 sometimes like a black ,dog with two feet1 that they carried her where they met black things like men that danced with them1 and did abuse their bodies2 and that they brought her to one ,thomas ,walsham's ,house in the night1 and there they killed his ,child by putting a nail into the ,navil1 and after took it forth of the ,grave1 and did boil it1 and eat some of it1 and made ,oyl of the bones1 and such like horrid lies40 ,but there appearing sufficient grounds of suspicion that it was practised knavery1 the said ,grace ,sowerbutts was by the wisdom1 and care of ,sir ,edward ,bromley ,knight1 one of his ,majesties ,justices of ,assize at ,lancaster1 appointed to be examined by ,william ,leigh and ,edward ,chisnal ,esquires1 two of his ,majesties ,justices of peace in the same ,county1 and so thereupon made this free confession4 ,being demanded 8whether the accusation she laid upon her ,grandmother1 ,jennet ,bierley1 ,ellen ,bierley and ,jane ,southworth1 of ,witchcraft1 viz4 of the killing of the child of ,thomas ,walshman1 with a nail in the ,navil1 the boyling1 eating and oyling1 thereby to transform themselves into divers shapes1 was true8 ,she doth utterly deny the same1 or that ever she saw any such practises done by them4 ,she further saith1 that one ,mr4 ,thompson1 which she taketh to be ,mr4 ,christopher ,southworth1 to whom she was sent to say her prayers1 did perswade1 counsel and advise her1 to deal as formerly hath been said against her said ,grandmother1 ,aunt and ,southworths ,wife4 8,and further she confesseth1 and saith1 that she never did know1 or saw any ,devils1 nor any other visions1 as formerly hath been alledged and informed4 8,also she confesseth1 and saith1 that she was not thrown1 or cast upon the ,hen-roust1 and ,hay-mow in the ,barn1 but that she went up upon the ,mow by the wall side4 ,being further demanded whether she ever was at the ,church1 she saith1 she was not1 but promised hereafter to go to ,church1 and that very willingly2 of which the author of the relation gives this judgment4 8,how well 7he saith7 this project1 to take away the lives of three innocent poor creatures by practice and villany1 to induce a young ,scholar to commit perjury1 to accuse her own ,grandmother1 ,aunt1 c4 agrees either with the title of a ,jesuit1 or the duty of a religious ,priest who should rather profess sincerity and innocency1 than practise treachery6 ,but this was lawful1 for they are ,hereticks accursed1 to leave the company of ,priests1 to frequent ,churches1 hear the word of ,god preached1 and profess religion sincerely40 ,sidenote3 ,hist4 #f4 #f4 ,but we shall shut up the relating of these prodigious and hellish stories1 of these kind of couzening and cheating delusions and impostures1 with one instance more that is no less notorious than these that we have rehearsed4 ,about the year #afcd 7for having lost our notes of the same1 we cannot be so exact as we should7 there was a great pretended meeting of many supposed ,witches at a new house or barn1 in ,pendle ,forest in ,lancashire1 then not inhabited1 where 7as the accusation pretended7 some of them by pulling by a rope of ,straw or ,hay1 did bring ,milk1 ,butter1 ,cheese1 and the like1 and were carried away upon ,dogs1 ,cats or ,squirrels4 ,the informer was one ,edmund ,robinson 7yet living at the writing hereof1 and commonly known by the name of ,ned of ,roughs7 whose ,father was by trade a ,waller1 and but a poor ,man1 and they finding that they were believed and had incouragement by the adjoyning ,magistrates1 and the persons being committed to prison or bound over to the next ,assizes1 the boy1 his ,father and some others besides did make a practice to go from ,church to ,church that the ,boy might reveal and discover ,witches1 pretending that there was a great number at the pretended meeting1 whose faces he could know2 and by that means they got a good living1 that in a short space the ,father bought a ,cow or two1 when he had none before4 ,and it came to pass that this said ,boy was brought into the ,church of ,kildwick a large parish ,church1 where ,i 7being then ,curate there7 was preaching in the afternoon1 and was set upon a stall 7he being but about ten or eleven years old7 to look about him1 which moved some little disturbance in the ,congregation for a while4 ,and after prayers ,i inquiring what the matter was1 the people told me that it was the ,boy that discovered ,witches1 upon which ,i went to the house where he was to stay all night1 where ,i found him1 and two very unlikely persons that did conduct him1 and manage the business2 ,i desired to have some discourse with the ,boy in private1 but that they utterly refused2 then in the presence of a great many people1 ,i took the ,boy near me1 and said3 ,good ,boy tell me truly1 and in earnest1 did thou see and hear such strange things of the meeting of ,witches2 as is reported by many that thou dost relate1 or did not some person teach thee to say such things of thy self8 ,but the two men not giving the ,boy leave to answer1 did pluck him from me1 and said he had been examined by two able ,justices of the ,peace1 and they did never ask him such a question1 to whom ,i replied1 the persons accused had therefore the more wrong4 ,but the ,assizes following at ,lancaster there were seventeen found guilty by the ,jury1 yet by the prudent discretion of the ,judge1 who was not satisfied with the evidence1 they were reprieved1 and his ,majesty and his ,council being informed by the ,judge of the matter1 the ,bishop of ,chester was appointed to examine them1 and to certifie what he thought of them1 which he did2 and thereupon four of them2 to wit ,margaret ,johnson1 ,francis ,dicconson1 ,mary ,spenser1 and ,hargrieves ,wife1 were sent for up to ,london1 and were viewed and examined by his ,majesties ,physicians and ,chirurgeons1 and after by his ,majesty and the ,council1 and no cause of guilt appearing but great presumptions of the boys being suborned to accuse them falsely4 ,therefore it was resolved to separate the ,boy from his ,father1 they having both followed the women up to ,london1 they were both taken and put into several prisons asunder4 ,whereupon shortly after the ,boy confessed that he was taught and suborned to devise1 and feign those things against them1 and had persevered in that wickedness by the counsel of his ,father1 and some others1 whom envy1 revenge and hope of gain had prompted on to that devillish design and villany2 and he also confessed1 that upon that day when he said that they met at the aforesaid house or barn1 he was that very day a mile off1 getting ,plums in his ,neighbours ,orchard4 ,and that this is a most certain truth1 there are many persons yet living1 of sufficient reputation and integrity1 that can avouch and testifie the same2 and besides1 what ,i write is the most of it true1 upon my own knowledge1 and the whole ,i have had from his own mouth more than once4 ,thus having brought these unquestionable ,histories to manifest the horrid cheats and impostures that are practised for base1 wicked and devillish ends1 we must conclude in opposing that objection proposed in the beginning of this ,chapter1 which is this3 ,that though some be discovered to be counterfeitings and impostures1 yet all are not so1 to which we further answer4 ,sidenote3 ,reas4 #a4 #a4 ,that all those things that are now adayes supposed to be done by ,demoniacks or those that pretend possessions1 as also all those strange feats pretended to be brought to pass by ,witches or ,witchcraft1 are all either performed by meer natural causes 7for it is granted upon all sides that ,devils in corporeal matter can perform nothing but by applying fit actives to agreeable passives47 ,and miracles being long since ceased1 it must needs follow1 that ,devils do nothing but only draw the minds of ,men and ,women unto sin and wickedness1 and thereby they become deceivers1 cheats and notorious impostours3 so that we may rationally conclude that all other strange feats and delusions1 must of necessity be no better1 or of any other kind1 than these we have recited1 except they can shew that they are brought to pass by natural means4 ,must not all persons that are of sound understanding judge and believe that all those strange tricks related by ,mr4 ,glanvil of his ,drummer at ,mr4 ,mompessons house1 whom he calls the ,demon of ,tedworth1 were abominable cheats and impostures 7as ,i am informed from persons of good quality they were discovered to be7 for ,i am sure ,mr4 ,glanvil can shew no agents in nature1 that the ,demon applying them to fit patients1 could produce any such effects by1 and therefore we must conclude all such to be impostures4 ,sidenote3 ,reas4 #b4 #b4 ,it is no sound way of reasoning1 from the principles of knowing1 either thereby to prove the existence of things1 or the modes of such existence1 because the principle of being is the cause of the principle of knowing1 and not on the contrary1 and therefore our not discovering of all ,impostures that are or have been acted1 doth not at all conclude the rest that pass undiscovered1 are diabolical or wrought by a supernatural power2 for it ought first to be demonstrated that there are now in these days some things wrought by the power of ,devils1 that are supernatural1 in elementary and corporeal matter1 which never was nor can be1 as from the testimonies of all the learned we have shewed before4 ,and therefore a man might as well argue that there are no more thieves in a ,nation1 but those that are known1 and brought to condign punishment1 when there may be1 and doubtless are many more2 so likewise there are many hundreds of impostures1 that pass and are never discovered1 but that will not at all rationally conclude that those must be diabolical that are not made known4 ,,chap4 ,,xv4 ,of divers ,creatures that have a real existence in ,nature1 and yet by reason of their wonderous properties1 or seldom being seen1 have been taken for ,spirits1 and ,devils4 ,sidenote3 ,hist4 #a4 ,before we come to speak of ,apparitions in general1 we shall premise some few things by way of caution1 because there is not one subject 7that we know of7 in the ,world that is liable to so many mistakes1 by reason of the prepossessed fancies of men1 in adhering to those fictions of ,spirits1 ,fairies1 ,hobgoblins1 and many such like1 which are continually heightned by ignorant education1 and vain melancholy fears4 ,we shall not mention those many apparitions that are frequently practised by forgery and confederacy1 for base ends and interests1 as have been commonly used in the time of ,popery1 and attempted in our dayes1 though with little success4 ,as also by other persons for base lucre or worse intents1 of which we have known some notorious ones that have been discovered4 ,neither shall we speak of those feigned ones that have been practised to hide thievery and roguery1 as we once knew that certain persons who stole mens sheep in the night1 did carry them away upon a thing made like a ,bier covered with a white sheet1 by which means those that saw them took it to be an apparition1 and so durst not come near them1 and so the most part of the people of #c or #d ,villages were terrified1 and the report was far spred that it was a walking spirit1 and yet at last discovered to be a cunning piece of knavery to hide their theft withal4 ,neither shall we say any thing of those ludicrous apparitions that are often practised to terrifie1 abuse1 and affright others4 ,but we shall here give the relation of some strange creatures1 that seldom being seen or found1 have induced more ignorant persons to take them for ,demons1 and these we shall enumerate in this order4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,centur4 #a4 ,hist4 #i4 p4 #ah4 #a4 ,it hath been1 and still is a strong opinion amongst the vulgars and ,witchmongers also1 that ,witches transforming themselves into diverse shapes1 did in the night time enter into peoples houses1 and then and there suck the breasts or navils of infants in their ,beds or ,cradles1 that thereby they were weakned or consumed away2 which inveterate opinion was the more firmly believed1 because children that at night were very well1 in the morning were found to be very ill1 and to have been sucked in the places aforesaid4 ,to clear which point take this ,observation from the learned pen of ,thomas ,bartholinus that was ,physician to ,frederick ,king of ,denmark1 in ,english thus4 8,three infants 7he saith7 of the ,pastor ,fionens at ,lyckisholm1 which is a noble ,mannor belonging to the very illustrious ,lord ,christian ,thomus ,sehsted1 the ,kings ,chancellor1 ,eques ,auratus1 and a most renowned ,senator of ,denmark1 my ,mecnas1 that were sleeping in their accustomed ,chamber1 were not long after troubled with an unwonted bewailing and inquietude1 that they felt themselves to be sucked or milked of something4 ,the nipples of their breasts being diligently handled by the ,parents did confirm the ,childrens suspicion1 because they did hang out like a ,womans that did give suck4 ,and to prevent this fascination1 the nipples of the breasts were anointed with preservatives against poyson and other bitter things4 ,hereupon their ,navils were so worn with vehement suction1 that not only they were prominent or did hang out1 but also did as it were shew the greatness of the mouth that had sucked by the impression remaining4 ,but the ,infants being carried forth of the ,chamber1 did from thenceforth rest free from any suction1 especially being carried in peoples arms4 ,and this ,caprimulgus or ,goat-milker1 is by ,bellonius said to be in ,crete of the bigness of a ,cuckow1 being very hurtful to the ,goats1 insomuch that it sucketh milk from their dugs on the nights40 ,by which we may plainly understand1 how ,creatures that are but seldom seen1 or whose properties are unknown1 may easily effect those things that ignorant heads may impute unto ,witchcraft4 ,sidenote3 ,de quadr4 l4 #a4 p4 #hfb4 ,sidenote3 ,isai4 #cd4 #ad4 ,sidenote3 ,isai4 #ac4 #ba4 ,sidenote3 ,levit4 #ag4 #g4 ,sidenote3 ,deut4 #cb4 #ag4 ,sidenote3 ,psal4 #ajf4 #cg4 ,sidenote3 #b ,chron4 #aa4 #ae4 #b4 ,it is no less believed by many1 that those kind of ,creatures which are called ,satyres are but a kind of ,demons2 for learned ,gesner reckoning them to be a kind of ,apes1 doth tell us this3 8,even as 7he saith7 the ,apes ,cynocephali1 or with ,dogs-heads1 have given the occasion of the ,fable1 that some have thought such to be men3 ,so ,satyrs being also a rare kind of ,apes1 and of greater admiration1 some have believed them to be ,devils3 also of some men deluded by the ,poets and ,painters1 as also ,statuaries1 who have feigned that they had ,goats feet and horns1 the more to augment the admiration and superstition1 they have been thought ,devils3 when in ,ape-,satyres there is no such thing to be seen40 ,and this opinion hath been the more strengthened because the most of the ,translators have in the ,old ,testament rendered the word 7which properly signifieth an happy man or beast7 a ,goat1 a ,satyre1 7as ,gen4 #bg4 ver4 #aa4 ,esau my ,brother is a hairy man2 where the very same word is used7 ,demon1 or ,devil4 ,but it is plain that it did and doth signifie no more but only ,satyrs1 as will appear by these reasons4 #a4 ,first1 as our ,english ,translators have truly rendred it in that of ,isaiah1 ,and the ,satyre shall cry unto his fellow3 for it is certainly related1 both by ancient and modern ,navigators1 that in those desolate ,islands where there are store of them1 they will upon the nights make great shouting and crying1 and calling one unto another4 ,and in another place of the same ,prophet it is said by the same ,translators1 and ,satyres shall dance there2 dancing being one of the properties of that hairy ,creature1 as a thing it is much delighted with1 and so are but ,satyres that are natural ,creatures and not ,devils4 #b4 ,and though the same ,translators have rendred the plural of the same word1 by the name ,devils1 yet it there properly signifieth also ,satyres2 for though in another place it be said2 they sacrificed to devils1 not to ,god1 and so again by the ,psalmist1 for they sacrificed their sons and daughters unto devils2 where in both places the word is vastatoribus1 to the destroyers or to ,devils2 because in those ,idols the ,devils were worshipped1 and thereby destroyed the souls of men3 #c4 ,yet it is manifest that their ,idols were formed in the shape of ,satyres1 in a most terrible manner2 for the late and most credible travellers that have been in those parts of ,asia1 where those ,idolatries are still upholden1 do unanimously relate that they make their ,images or ,idols that they worship1 as terrible and frightful as they can devise1 as may be seen in the relations of the ,travels of ,vincent le ,blanc1 ,mandelslo1 and ,ferdinand ,mendez ,pinto1 and ,mr ,herbert our ,countryman gives us the ,idol of the ,bannyans in the ugly shape of a monstrous ,satyre4 #d4 ,so that though this worshipping and sacrificing1 in respect of its abominableness1 filthiness and ,idolatrousness1 was yielded to ,devils1 which spiritually and invisibly ruled in these ,children of disobedience1 and was the ,author of all those delusions and impostures2 yet it doth no where appear1 that it was ,demons in the corporeal shape of ,satyres 7as many have erroneously supposed7 no more than the golden ,calves that ,jeroboam made1 were real ,devils3 but these ,idols were made in the figure or shape of ,satyrs or hairy ,creatures1 as saith the ,text3 ,and he ordained him ,priests for the high places1 and for the hairy ,idols or ,satyres1 and for the ,calves that he had made4 ,it is the same ,hebrew word here that our ,english ,translators render ,devils1 that in the two former places of ,isaiah they translate ,satyres2 and as the ,calves are not rendred ,devils1 why should the ,images that were like ,satyres be translated so8 ,surely the ,devil was as much in the ,calves1 and as much worshipped in those dumb ,idols as he was in the dumb and dead ,idols or ,images of the ,satyres1 and so no more reason to call the one ,devils than the other4 ,but that which totally overthrows the conceit that they should be real ,devils in corporeal shapes and figures1 is this1 that both the ,calves and the ,images of these ,satyres were made by ,jeroboam3 now it is manifest that he could not make a real ,devil1 but only ,images of ,calves and ,satyres1 wherein and whereby the ,devils might be worshipped in those ,idolatrous ways4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,observ4 ,medic4 lib4 #c4 c4 #ef4 p4 #bhc4 ,so that it is most apparent1 that these ,satyres being seldom seen and of strange qualities1 have made many to believe that they were ,demons2 nay it seems their ,images and ,pictures have been taken for ,devils1 and yet are but meer natural ,creatures1 and by learned men accounted a kind of ,apes1 which we shall now prove by an undeniable instance or two2 and first this from the pen of that learned ,physician ,nicholaus ,tulpius1 who saith thus3 8,in our remembrance 7he saith7 there was an ,indian ,satyre brought from ,angola2 and presented as a gift to ,frederick ,henry ,prince of ,aurange4 ,this ,satyre was four-footed and from the humane shape which it seems to bear1 it is called of the ,indians ,orang antang1 homo silvestris1 a wild man1 and of the ,africans ,quoias morron1 expressing in longitude a ,child of three years old1 and in crassitude1 one of six years4 ,it was of body neither fat nor lean1 but square1 most able and very swift4 ,and of its joints so firm1 and the ,muscles so large1 that it durst undertake and could do any thing2 on the foreparts altogether smooth1 and rough behind1 and covered with black hairs4 ,its face did resemble a man1 but the nose broad and crooked downwards1 rugged and a toothless female4 ,but the ears were not different from humane shape4 ,as neither the breast1 adorned on both sides with a swelling dug 7for it was of the feminine ,sex7 the belly had a very deep navil2 and the joints1 both those above and those below1 had such an exact similitude with man1 that one egg doth not seem more like another4 ,neither was there awanting a requisite commissure to the arm1 nor the order of fingers to the hands1 nor an humane shape to the thumb1 or a prop of the legs to the thighs1 or of the heel to the foot4 ,which fit and decent form of the members1 was the cause that for most part it did go upright3 neither did it lift up any kind of weight less heavily than remove it easily4 ,when it was about to drink it would hold the handle of the ,kan with the one hand1 and put the other under the bottom of the ,cup1 then would it wipe off the moysture left upon its lips1 not less neatly than thou shouldest see the most delicate ,courtier4 ,which same dexterity it did observe when it went to bed4 ,for lying her head upon the ,pillow1 and fitly covering her body with the ,cloaths1 it did hide it self no otherwise1 than if the most delicate person had laid there4 ,sidenote3 ,hist4 #d4 ,moreover the ,king of ,samback 7he saith7 did one time tell our ,kinsman ,samuel ,blomart1 that these kind of ,satyres1 especially the ,males in the ,iland of ,borneo1 have so great boldness of mind and such a strong compaction of ,muscles1 that they have often forceably set upon armed men2 and not only upon the weak sex of ,women and ,girls2 with the flagrant desire of which they are so inflamed1 that catching them often they abuse them4 ,for they are highly prone to lust 7which is common to these1 with the lustful ,satyres of the ancients7 yea sometimes so keen and salacious1 that therefore the ,indian ,women do eschew the ,woods and ,groves as worse than a ,dog or a ,snake2 in which these impudent animals do lie hid4 ,and that this lascivious animal is found in the ,eastern ,mountains of ,india2 as also in ,africa1 between ,sierra1 ,liona1 and the ,promontory of the ,mountain1 where 7perhaps7 were those places where ,plinius lib4 #e4 cap4 #e4 affirmeth that upon the nights there was seen to shine frequent ,fires of the gipanes1 and to abound with the lasciviousness of the ,satyres1 who do love craggy ,dens and ,caves1 and shun the society of mankind1 being a salacious1 hairy1 four-footed ,creature1 with human shape and a crooked nose4 ,but that the foot of this ,creature neither hath hoofs nor the body every where hairs1 but only the head1 shoulders and back4 ,the rest of the parts are smooth1 and the ,ears are not sharp40 ,sidenote3 ,enq4 into vulg4 err4 l4 #e4 p4 #bga4 ,so that from hence it is undeniably true1 that there are such ,creatures existent in nature1 and have been either taken for ,devils or the ,apparitions of ,demons in this shape of ,satyres1 as ,doctor ,brown hath well observed in these words3 8,a conceit there is 7he saith7 that the ,devil commonly appeareth with a cloven foot or hoof1 wherein although it seem excessively ridiculous1 there may be somewhat of truth2 and the ground thereof at first might be his frequent appearing in the shape of a ,goat1 which answers that description4 ,this was the opinion of ancient ,christians concerning the ,apparitions of ,pans1 ,fauns and ,satyres1 and in this form we read of one that appeared unto ,antony in the ,wilderness4 ,the same is also confirmed from expositions of holy ,scripture2 for whereas it is said2 ,thou shalt not offer unto ,devils1 the original word is ,sehhirim1 that is rough and hairy ,goats1 because in that shape the ,devil most often appeared1 as is expounded by the ,rabbins1 as ,tremellius hath also explained40 ,but saving the reputation of learned ,saint ,hierome and ,dr ,brown1 it is but a supposition unproved that ever the ,devil appeared in the shape of a ,goat1 the rise of the opinion was only because the ,devil was worshipped in an ,idol made in the shape of a ,goat4 ,sidenote3 ,enquir4 into vulg4 errors4 l4 #d4 c4 #aa4 p4 #bjg4 ,sidenote3 ,mund4 ,subter4 l4 #h ,sect4 #d4 c4 #d4 p4 #aja4 ,sidenote3 ,idea ,idear4 operatr4 c4 #f4 ,sidenote3 ,hist4 #e4 ,sidenote3 ,demonstr4 ,thes4 p4 #fgi4 #c4 ,in a few ages past when ,popish ignorance did abound1 there was no discourse more common 7which yet is continued amongst the vulgar people7 than of the apparition of certain ,creatures which they called ,fayries1 that were of very little stature1 and being seen would soon vanish and disappear4 ,and these were generally believed to be some kind of ,spirits or ,demons1 and ,paracelsus held them to be a kind of middle ,creatures1 and called them non-,adamicks1 as not being of the race of ,adam2 but there are ,authors of great credit and veracity1 that affirm1 there have been ,nations of such people called ,pygmies4 ,and though ,doctor ,brown hath learnedly and elegantly handled the question1 8,whether there have been or are any such dwarfish race of mankind1 as but of three spans1 not considering them singly but nationally1 or not1 and hath brought the most probable arguments that well can be1 to prove that there are not nor have been any such race of people called ,pygmies1 yet doth he moderately conclude in these words4 ,there being thus 7he saith7 no sufficient confirmation of their verity1 some doubt may arise concerning their possibility2 wherein1 since it is not defined in what dimensions the soul may exercise her faculties1 we shall not conclude impossibility1 or that there might not be a race of ,pygmies1 as there is sometimes of ,giants1 and so may take in the opinion of ,austine1 and his ,commentator ,ludovicus ,vives4 ,and though ,kircherus with his wonted impudence do conclude in these words30 ,fabulosa itaq2 sunt omnia1 qu de hujusmodi ,pygmis veteres ,geographi simplici populo sola relatione descripta tradiderunt3 ,yet 7,i say7 notwithstanding these negative arguments1 ,i give the relation of others 7that are of as great or greater credit7 in the affirmative4 ,and thus much is affirmed by that most sagacious and learned person ,marcus ,marci1 a late ,physician of no mean judgment1 who saith thus3 ,quicquid tamen sit de his1 ,pygmos olim fuisse1 nunc esse affirmamus4 ,and besides the testimony of ,aristotle1 ,solinus1 ,pomponius ,mela1 and lian1 he relateth these4 8,but those 7he saith7 that have in our age viewed the ,world1 the same do testifie also1 that there are yet ,pygmies in the ,island of ,aruchet1 one of the ,moluccas1 and in the ,isle ,cophi1 and such ,pigasetta affirmeth that he saw40 ,and though ,doctor ,brown seem to sleight it1 yet 7according to the ,proverb7 one eye-witness is more to be credited than ten that have it but by the ear4 ,odericus in his ,history of ,india doth report also1 8that there are such people of about three spans high10 which also is confirmed by the later ,odericus4 ,and to these affirmative proofs we shall add that of the learned ,philosopher and ,physician ,baptista ,van ,helmont1 in ,english thus4 8,a ,wine ,merchant 7he saith7 of our ,country1 a very honest man1 sailing sometimes to the ,canaries or ,fortunate ,islands1 being asked of me his serious opinion and judgment upon certain ,creatures1 which there the ,children as oft as they would did bring home1 and did name them ,tudesquillos1 or ,germanulos1 that is little men2 7the ,germans call them ,eard-,manlins7 for they were dead ,carkases dried almost three foot long1 which any one of the ,boys did easily carry in one hand1 and were of an human shape3 ,but the whole dead ,carkase was transparent like ,parchment1 and the bones were flexible as grisles4 ,also the bowels and intestines were to be seen1 holden against the sun1 which1 when after ,i knew to be a certain truth1 from the ,spaniards born there1 ,i considered1 that in these days the off-spring of the ,pygmies were there destroyed40 ,from whence all understanding and unpartial judgments may clearly perceive1 that these kind of ,creatures have been really existent in the ,world and are and may be so still in ,islands and ,mountains that are uninhabited1 and that they are no real ,demons1 or non-,adamick ,creatures1 that can appear and become invisible when they please1 as ,paracelsus thinketh4 ,but that either they were truly of human race endowed with the use of reason and speech 7which is most probable7 or at least that they were some little kind of ,apes or ,satyres1 that having their secret recesses and holes in the ,mountains1 could by their agility and nimbleness soon be in or out like ,conies1 ,weazels1 ,squirrels1 and the like4 ,sidenote3 ,centur4 #b4 ,sidenote3 ,histor4 #aa4 #afi4 ,sidenote3 ,hist4 #f4 #d4 ,it hath been no less a mistake about those ,fishes that are called ,tritones1 ,syrenes1 ,meirmaids1 or ,marine1 and ,sea-,men1 and ,women1 which have been by many supposed and taken to be ,spirits1 or ,demons1 and commonly ,nymphs1 when indeed and truth they are reall creatures1 as these examples do make manifest4 ,the first of which we shall recite from the faithful pen of that learned ,anatomist ,thomas ,bartholinus1 who was ,physician to ,frederick the third ,king of ,denmark1 in these ,englished words3 8,various things 7he saith7 of ,meirmaids are extant delivered in the monuments of the ,ancients1 that are partly false1 partly true4 ,it is not far from a ,fable that they held1 that they did imitate the voices of ,men and ,women4 ,but that there are beasts found in the ,sea1 with humane faces 7he saith7 ,i shall not deny4 ,but ,i will not 7he saith7 sum up the accounts of the ancients4 ,for they are full of the stories of ,meirmaids4 ,amongst the later ,authors1 these have here and there handled this argument1 ,scaliger 7in lib4 #b4 ,histor4 ,anim4 t4 #ajh47 ,rondoletius1 ,licetus 7de ,spont4 vin4 ort471 ,marcus ,marci 7de ,ideis7 ,p4 ,boistuan 7,histor4 ,gall4 prod4 ,t4 #a4 c4 #ah47 ,at ,enchuysen in ,holland 7he saith7 the shape of a certain ,meirmaid is to be seen painted1 that formerly had been cast upon the shore1 by the force of the waters4 ,it is 7he saith7 in the mouth of our common people1 that a ,meirmaid was taken in ,denmark1 that did speak1 foretel things to come1 and spin4 ,a ,father of the ,society of ,jesus returning forth of ,india to ,rome1 had seen a ,sea-,man there adorned with an ,episcopal ,mitre1 who did seem to have in the next corner1 hardly born his captivity2 but being let loose1 and turned into the ,sea1 did seem to render thanks for his liberty1 by bowing of his body before he went under water1 which 7he saith7 the ,jesuit was wont to tell to ,corvinus the elder1 as his ,son 7he saith7 told me at ,rome40 ,but this being but a story told to ,bartholinus at the second hand1 and but primarily from the mouth of a ,jesuit 7who doubtless had some design in it7 ,i leave it to the judgment of the ,wise and ,prudent4 ,but he proceeds thus4 8,it is 7he saith7 most certain that fishes are to be found in the ,ocean1 that represent ,terrestrial ,animals in shape3 ,as the ,sea-,fox1 the ,wolf1 the ,sea-,calf1 the ,dog1 the ,horse1 c4 ,therefore why should we deny humane shape to ,sea-monsters8 ,certainly also in the earth there are ,apes1 which wanting reason1 do express the external shape and gestures of ,man4 ,all ,sea-monsters of this sort we referr 7he saith7 to the kind of ,phoc or ,sea-,calves4 ,there was 7he saith7 in the age we live in a ,sea-,man taken by the ,merchants of the ,west-,india ,company1 and dissected at ,leiden by ,peter ,pavius1 ,john de ,laet being present my friend 7he saith7 and while he lived1 a great and most knowing person of the things of ,america and of ,nature4 ,the head and the breast even as far as the navil was of an humane shape1 but from the navil even unto the extremities1 it was deformed flesh1 without the sign of a tail4 ,but that ,i may not 7he saith7 seem to impose upon the ,reader1 the hands and ribs are to be found in my ,study or ,closet1 which ,i owe to the kindness of the praised ,latius4 ,we have 7he saith7 annexed the ,picture of both1 as well of the ,meirmaid erect1 as of the image of it swimming1 that we might satisfie the dubitation of all men4 ,the hand doth consist of five fingers1 as ours do1 with as many articulations as ours1 but that only is singular1 that all the bones of the fingers are broader and compressed1 and a membrane doth joyn them together in course1 as in volatiles1 as ,geese1 ,ducks1 c4 which do help to stretch forth the foot in the water4 ,the extremity of the two middle fingers are broader1 the extremities of the other two sharp4 ,the radius and cubit are very short1 for the commodiousness of swimming1 scarce the length of four fingers breadth4 ,neither is the draught of the shoulder more ample4 ,the ribs are long and thick1 almost exceeding common humane ribs a third part4 8,of the ribs 7he saith7 are beads turned or thrown1 a present remedy for the pain of the ,hemorrhoides1 which the praised ,latius hath observed by experience4 ,also 7he saith7 that ,bracelets being made of the bones of this kind of ,phocas carried to ,rome1 applied to the wrist do appease the ,hemicrany1 and swimming of the head1 which comes again1 if they be laid away1 as 7he saith7 the most illustrious ,nobleman ,cassianus ,puteo1 7most worthy of ,roman ,purple7 hath told me4 ,the same ,noble ,puteus 7he saith7 hath shewed me the picture of a ,meirmaid in his ,closet1 which not many years before1 was driven to the shore of ,malta4 ,a certain ,spaniard 7he saith7 told me1 that ,meirmaids were seen in ,india having the ,genital members of ,women1 like those of humane kind1 so that the ,fishers do bind themselves with an ,oath to the ,magistrate1 that they have no copulation with them4 ,bernardinus ,ginnarus 7lib4 #a4 c4 #i4 de ,indico itinere1 edit4 ,neap4 #afda47 doth relate that ,meirmaids are seen1 in the vast ,river ,cuama1 near the head of ,good-hope1 which in the middle superior part are like to the form of men1 that is1 with round head1 but immediately joyned to the breast1 without a neck1 with ears altogether like ours1 and so their eyes1 lips and teeth4 ,and that their dugs being pressed do send forth most white milk40 ,therefore he concludeth3 8,there is 7he saith7 so great difference of the form of ,meirmaids1 with the ,ancients and ,moderns1 that it is no wonder1 that some do account them figments4 ,we have 7he saith7 the hands to be seen with eyes1 and we shew the ,meirmaids to be such1 as in truth they are seen to be4 ,neither do the hands and ribs deceive1 whose ,pictures we have given framed according to the truth of nature40 ,sidenote3 ,hist4 #g4 ,sidenote3 ,genial4 dier4 l4 #c4 c4 #h4 p4 #acd4 #e4 ,but besides these there are other ,fishes or ,sea-monsters1 that in all parts resembled ,men and ,women1 as these examples make manifest4 ,alexander ab ,alexandro1 a person of great learning and experience1 relateth3 8,that in ,epirus a ,triton or ,sea-,man was found1 who forth of the ,sea did ravish ,women being alone upon the shore3 ,but being taken by cunning1 he did resemble a ,man with all his members1 but did refuse meat being offered1 so that he died with hunger and wasting1 as being in a strange element4 ,sidenote3 ,hist4 #h4 ,sidenote3 ,lib4 de verit4 fid4 ,christ4 l4 #b4 #f4 ,also ,ludovicus ,vives doth tell us this story3 8in our age 7he saith7 with the ,hollanders1 a ,sea-,man was seen of many1 who also was kept there above two years1 he was mute1 and then begun to speak3 ,but being twice smitten with the ,plague1 he is let loose to the ,sea rejoicing and leaping40 ,sidenote3 ,hist4 #i4 ,sidenote3 ,vid4 ,ideam ,idear4 operat4 c4 #f4 #g4 ,in the year of our ,lord #adjc4 there was taken a ,sea-woman in a lake of ,holland1 thrown thither forth of the ,sea1 and was carried into the ,city of ,haerlem2 she suffered her self to have garments put upon her1 and admitted the use of bread1 milk and such like things3 ,also she learned to spin1 and to do many other things after the manner of ,women1 also she did devoutly bend her knees to the image of ,christ crucified1 being docible to all things1 which she was commanded by her ,master1 but living there many years1 she alwayes remained mute4 ,sidenote3 ,hist4 #aj4 ,sidenote3 ,stows ,annal4 p4 #aeg4 ,sidenote3 ,britan4 p4 #dab4 #h4 ,to these we shall conclusively add one story of sufficient credit from our own ,english ,annals1 which is this3 8,in the year #aahg4 being the #ccth year of the ,reign of ,henry the second1 near unto ,oreford in ,suffolk1 certain ,fishers of the ,sea took in their nets a fish having the shape of a man in all points1 which fish was kept by ,bartholomew de ,glanvile1 ,custos of the ,castle of ,oreford1 in the same ,castle1 by the space of six months and more for a wonder2 he spake not a word4 ,all manner of meats he did gladly eat1 but most greedily raw fish after he had crushed out all the moisture4 ,oftentimes he was brought to the ,church where he shewed no tokens of adoration4 ,at length when he was not well looked to1 he stole away to the ,sea1 and never after appeared40 ,the learned ,antiquary ,mr4 ,camden tells this same story from ,radulphus ,coggeshall1 an ancient writer1 and that 8,capillos habebat1 barbam prolixam pineatam1 circa pectus nimium pilosus erat1 hispidus3 and concludeth3 ,quicquid nascatur in parte natur ulla1 in mari esse1 non omnino commentitium est40 ,sidenote3 ,lib4 de ,spectr4 prim4 part4 c4 #aa4 p4 #fa4 ,by all which examples we may be rationally satisfied1 that though these creatures have a real existence in nature1 yet because of their strange natures1 shapes and properties1 or by reason of their being rarely seen1 they have been and often are not only by the common people but even by the learned taken to be ,devils1 ,spirits or the effects of ,inchantment and ,witchcraft4 ,and therefore men that would judge aright must take heed that they be not deceived and imposed upon by relations of this nature1 and also of all such things as may be acted by ,imposture and confederacy1 and those other ,physical things that are brought to pass by natural causes1 divers sorts of which are recited by ,ludovicus ,lavaterus very largely1 to which ,i recommend those that desire further satisfaction in those particulars4 ,,chap4 ,,xvi4 ,of ,apparitions in general1 and of some unquestionable stories that seem to prove some such things4 ,of those apparitions pretended to be made in ,beryls and ,crystals1 and of the ,astral or ,sydereal ,spirit4 ,in this ,treatise we have before sufficiently proved that the denying of the existence of such a ,witch as doth make a visible contract with the ,devil1 or upon whose body he sucketh1 or that hath carnal copulation with a ,demon1 and that is transubstantiated into a ,cat or a ,dog1 or that flyeth in the air2 doth not inferr the denial of ,spirits either good or bad1 nor utterly overthrow the truth of apparitions1 or of such things as seem to manifest some supernatural operations4 ,and therefore here we shall fully handle the question of ,apparitions1 and things that seem to be of that nature1 and that in this order4 #a4 ,we shall not meddle with ,apparitions in the large extent of the word1 for so it may comprehend the appearing of new ,stars1 ,comets1 ,meteors and other ,portents1 and ,prodigies1 which 7though unusual and wonderous7 have yet their production from natural causes4 ,but only here we shall treat of such apparitions as are taken to be performed by supernatural creatures1 or in such a way and by such creatures as we commonly account to be different from 7if not above7 the power of ordinary and visible nature1 as of ,angels good or bad1 the ,souls of men departed1 or their ,astral ,spirits1 or of some other creatures that are1 or may be of a middle nature4 ,sidenote3 ,judg4 #ac4 ,sidenote3 ,luke #b4 #bf4 to #ci4 ,sidenote3 ,math4 #a4 #bj4 ,sidenote3 ,math4 #b4 #ab1 #ac1 #ai4 #b4 ,as for the apparitions of good ,angels sent by ,god in times past1 both in sleep and otherwise1 the ,scriptures do give us most full and ample assurance1 as these few instances may undeniably demonstrate4 #a4 ,that an ,angel of the ,lord 7that is a good ,angel7 did appear visibly unto ,manoah and his wife1 and did vocally and audibly talk and discourse with them both1 and did after in both their sights openly and visibly ascend in the flame that did arise from the altar4 ,now a more plain and indubitable apparition visibly seen and audibly heard than this cannot be found nor read of1 having the unquestionable authority of sacred writ to avouch it4 #b4 ,another parallel unto it1 and of equal authority1 verity and perspicuity1 is the sending of the ,angel ,gabriel unto the ,virgin ,mary1 her seeing of him1 hearing of his salutation1 having discourse with him1 and seeing his departure1 both which are undoubted testimonies of the true1 and real appearance of good ,angels even to sight and hearing4 #c4 ,that sometimes the good ,angels have been sent to the servants of ,god1 and have appeared and spoken unto them in dreams2 as that the ,angel of the ,lord appeared unto ,joseph in a dream1 and bade him to take unto him ,mary his wife1 which was a blessed1 and clear apparition1 though in a dream in his sleep4 ,and likewise by the appearing of an ,angel unto him in a dream1 he was warned to take the child1 and his mother1 and to flee into gypt1 and also again was commanded by an ,angel1 after the death of ,herod1 that appeared in a dream1 and bade him to take the young child and his mother1 and to go into the land of ,israel4 ,sidenote3 ,luk4 #h 4#bf4 to #cg4 #c4 ,of the visible apparition of evil ,angels we scarce have any evidence at all in the ,scriptures1 except we should take supposals for proofs1 or disputable places to be certain demonstrations1 or wrest and hale the word of ,god to make it serve our preconceived opinions4 ,for ,i do not find any one place in all the ,scriptures1 where plainly and positively any apparition of evil spirits is recorded1 or that by any rational and necessary consequence such a visible appearance can be deduced or proved3 ,for we have clearly proved that the tempting of ,evah by the ,serpent doth not necessarily inferr1 that it was by a visible apparition1 but by a mental delusion2 and that that of ,saul and the ,woman of ,endor1 or the ,mistriss of the bottle1 was neither ,samuel in ,soul and ,body1 nor his ,soul alone1 neither the ,devil in his shape we suppose we have evinced past answer2 and that the tempting of our blessed ,saviour by ,satan was internal or at least the greatest part of it2 so that there doth remain but little of certain proof of the apparition of ,devils in that gross manner1 and so common and frequent as many do too peremptorily affirm3 yet for all this we think it rational to grant1 that as ,god hath in times past often sent messages by good ,angels1 for the teaching1 counselling and comforting of his servants1 both audibly and visibly to be perceived2 so also that sometimes ,god might not only send evil ,spirits internally and mentally to deceive and seduce the wicked1 as in the case of the lying spirit in the mouth of ,ahabs ,prophets1 but also visibly to appear to terrifie1 punish and destroy the wicked1 or to make way for the manifestation of his glory4 ,and the ,scriptures that mention ,demoniacks1 and such as are commonly said to be possessed1 7though that were not by an essential inhesion1 but by an effective operation both upon the ,souls and ,bodies of the persons that were so affected and afflicted7 do plainly shew that the operative effects of the ,devils power was both heard and seen by their words and actions4 ,so the ,devils using the organs of the man in whom was the legion of them1 they besought ,christ not to command them to go out into the deep1 but besought him to suffer them to go into the herd of swine3 ,which 8plainly sheweth that their words were audible1 and were heard of the multitude that were by1 and the acts that they performed were visible enough1 for by the power of the ,devil he brake the chains and fetters1 wherewithal he was bound1 and was driven of the ,devil into the wilderness1 and that these ,devils went forth of the man1 and entered in amongst the herd of swine1 by whose effective power the swine ran violently down a steep rock into the sea1 and were drowned40 ,and this doth plainly manifest the present operation of the ,devils1 that was apparent both by the words and actions1 that were both to be seen and heard2 so that this in that large sense1 that it is usually taken in1 was a real apparition of ,devils1 or at least equivalent thereunto4 ,for we do but here inquire after such appearances of ,devils1 that do necessarily infer their presence in operating so in and upon creatures or corporeal matter1 that by sight1 hearing1 or other of the senses1 it may certainly be manifest to work above the ordinary power of nature1 and may induce us rationally by the testimony of our senses1 to believe that those things are brought to pass by those creatures that we call ,demons1 as many of these persons1 who were said to have been or to be afflicted with ,devils1 were in the days of our blessed ,saviours remaining in the flesh4 ,sidenote3 ,heb4 #a4 #ad4 #d4 ,but though it be never so freely and fully granted1 that in the ages and times mentioned in the ,old and ,new ,testament 7nay it may be for a century or more after7 there were persons that were possessed and afflicted with ,devils1 and also that for that time there were many miracles wrought3 ,yet now it will be said that miracles are totally ceased as not being any way necessary to confirm the ,gospel1 which is now established and setled4 ,this we confess is so strongly and convincingly proved by the ,divines of the reformed ,churches1 that we account him wilfully blind that will oppose it4 ,yet notwithstanding all this that miracles are totally ceased1 ,i grant that there are some strange things that have happened in late ages1 and some in our own time1 that cannot be any way solved by meer ordinary natural causes1 and apparitions made by some kind of creatures that must be derived from some such causes as those of good or bad ,spirits1 or from creatures of the like nature4 ,and that though miracles be ceased1 it will not therefore follow that every thing that hath a cause above or differing from the usual and ordinary course of nature1 must be also ceased1 for quanquam nunc non sint miracula1 possint tamen esse miranda3 and though that miracles be ceased1 yet it will not follow that apparitions are so also1 because apparitions are not miracles2 for a good ,angel to be sent and to appear1 cannot be said to be a miracle1 because it is the end for which he was created1 they 7that is the ,angels7 are all ministring spirits sent forth for the good of those that shall be heirs of ,salvation4 ,and it cannot be said otherwise of evil ,angels or of any other creatures that may make these apparitions1 for as they are and must be creatures1 so there is and must be some certain ends1 for which they were created and are imployed unto4 #e4 ,but to prove the truth of apparitions1 or other strange ,phenomena's equivalent unto them1 as to have been truly performed as matters of fact is extream difficult and almost impossible1 because the ,histories and relations of things of this nature are most strangely fabulous1 and therefore are by no means to be relied upon1 as will most manifestly appear by undeniable reasons1 if we examine them in divided members in this order4 #a4 ,the ,histories and relations that are given either by the ,poets1 or most of the ancient ,philosophers1 of these things1 are so seemingly impossible1 and so extreamly fictitious1 as he must of necessity have in a manner totally forsaken his own reason1 that can give any credit at all unto them4 ,and especially they are so fraught with the horrible fables of the numerousness of their feigned gods1 demigods1 spirits1 hobgoblins1 ,lares1 ,lemures1 ,mens shadows and the like1 that they would make a man believe that the world was full of nothing else1 and this was chiefly done to uphold their ,idolatrous and superstitious ,religion4 ,and all these kind of authors that have written from the time of ,homer until the end of the ages in which the two ,plinies and ,plutarch lived1 have but run the same course1 all their relations tasting of the leaven of impossibilities1 superstition and fabulousness4 #b4 ,and if we look into the ,pontificial ,writers1 especially those that have recorded stories of this nature since the sixth century1 we shall find such a ,rhapsodie1 and heap of ,bombast lies and invented fables both of apparitions and ,witches1 that no rational man can well give assent to one of a thousand of them1 they seem so incredible1 that they would rather make a wise man diffident of all such matters of fact1 than to yield credit to any4 ,and a man might as reasonably believe the forged and lying miracles of ,mahomet1 as those monkish fables4 ,for the extream desire that those ,authors had to advance their false and feigned ,doctrine of ,purgatory1 and thereby to uphold the gain and benefit that was gotten by injoining such and such penances and eleemosynary deeds to redeem ,souls from thence1 did drive them on to invent thousands of false stories of the apparitions of ,souls after death1 which had not one jot of truth in them at all4 #c4 ,those that are called the ,reformed ,divines 7because they returned to that pure and true ,doctrine and ,worship1 that had been settled and practised in those foregoing ages that were truly ,catholick and ,apostolick7 being altogether intent about the main and principal points of the ,faith1 and those that concerned the true worship of ,god1 did take little heed to the matters of this nature1 as being more circumstantial1 and therefore not by them accounted so essential and necessary4 ,from whence it came to pass that ,lambertus ,danus1 ,hemmingius1 ,erastus and others1 did without due examination and circumspection receive the opinions and stories of the ,papists hand over head4 ,from whence 7,i conceive7 it came to pass that ,ludovicus ,lavaterus a learned ,divine of the reformed ,religion at ,zurich did write a book of apparitions and such matters1 but brought no other proofs of the truth of these things de facto1 but the often repeated stories of ,heathenish ,authors1 and some few from ,ecclesiastick ,authors1 that are of dubious credit1 but not any one of his own knowledge4 #d4 ,but if we come to consider the ,histories of late that are reported of apparitions1 and such like things that must of necessity have something in them1 that resembles a supernatural cause1 we may in part receive more ample satisfaction1 which will be manifest in these few following particulars4 #a4 ,meric ,casaubon ,doctor of ,divinity1 in his treatise of ,credulity and ,incredulity 7sometimes by us quoted before7 hath strongly indeavoured to make good all those impossible and absurd things that are ascribed unto ,witches3 which though he hath pitifully failed to perform1 yet hath he said enough that may serve to prove that there are many strange things that seem to prove the being of ,demons or ,spirits1 though he have not brought any one story of his own knowledge or that was done in his time4 ,and we have shewed before that apparitions are no certain ground for ,christians to believe the existence of ,demons by1 but the word of ,god4 ,but in his ,preface to that piece of the relation concerning ,dr4 ,dee1 he relateth two stories told by that venerable and learned ,prelate ,bishop ,andrews to his ,father ,isaac ,casaubon4 8,the one 7he saith7 concerning a noted or at least by many suspected ,witch or ,sorceress1 which the ,devil in a strange shape did wait upon 7or for rather7 at her death4 ,the other concerning a ,man1 who after his death was restored to life to make confession of a horrible murther committed upon his own ,wife1 for which he had never been suspected4 ,and both these 7he saith7 that learned ,bishop did believe to be true1 but for one of them it seems1 he did undertake upon his own knowledge1 to wit that of the apparition1 and the other he had from an eye-witness40 ,and considering the condition of ,bishop ,andrews both for learning and piety1 the relations are of much weight1 and they may be seen at large in the fore-cited ,preface4 ,sidenote3 ,antidot4 against ,atheis4 c4 #h1 #i4 p4 #bji4 #b4 ,i cannot but much wonder that ,dr4 ,henry ,moore1 a grave person1 and one that for many years hath resided in a most learned and flourishing ,academy1 whose name is much taken notice of both at home and abroad1 having published so many books1 should make such bad choice of the ,authors from whom he takes his stories1 or that he should pitch upon those that seem so fabulous1 impossible and incredible4 ,and that ,i may not seem to tax him without cause1 ,i desire the ,reader to peruse his two relations1 the one of the ,shoomaker of ,breslaw in ,silesia1 ,anno #aeia4 the other of ,johannes ,cuntius a ,citizen of ,pentsh in ,silesia1 and to tell whether he can rationally believe those things either to have been true or possible4 ,and as for the ,author ,martinus ,weinrichius a ,silesian ,physician1 ,i cannot find any thing either of his fame or writings1 and it is most strange that he should be omitted by that diligent and unpartial ,author ,melchior ,adams2 ,and there had been far better ,authors and of more credit to have pitcht upon for such like stories1 than either ,bodinus or ,remigius2 neither can there be much credit given to any of the stories that he relates1 except it be that of the ,pied-,piper1 which some do interpret far otherwise4 #c4 8,there was a ,treatise called1 the ,devil of ,mascon1 or a true relation of the chief things which an unclean spirit did and said at ,mascon in ,burgundy1 in the ,house of ,mr ,francis ,perreaud ,minister of the reformed ,church in the same ,town1 written by the said ,perreaud soon after the ,apparition which was in the year #afab4 but was not published until the year #afec4 which was #da4 years after the thing was said to be acted4 ,it seems it was translated by ,dr ,peter ,du ,moulin1 the ,son of the learned and reverend ,peter ,du ,moulin1 at the request of the honourable and learned person ,mr ,boyle4 ,the most of the things had been known unto ,mr ,du ,moulin the ,father1 when he was ,president of a ,national ,synod in those parts1 to whom also the said ,perreaud was well known1 who was a religious1 well poised1 venerable ,divine4 ,and ,mr ,boyle saith1 that he had had converse with this pious ,author at ,geneva1 and had inquired after the ,writer1 and some passages of the ,book1 which overcame all his setled indisposedness to believe strange things4 ,the ,character given of this ,author1 and the assent of such learned persons to the things related1 have gained an ample suffrage to give credit to them also4 ,but notwithstanding all this1 there are many passages in the relation that a quick-sighted ,critick would find to be either contradictory or inconsistent1 and it cannot rationally be thought that he was a ,cacodemon1 his actions were so harmless1 civil1 and ludicrous2 and if he were to be believed 7and in some things he did speak truth1 and the ,minister himself ,mr ,perreaud did in some things give credit to him7 he was no ,devil1 but hoped to be saved by ,jesus ,christ4 ,but whether a ,devil or not1 yet the story for substance doth sufficiently prove the existence of such kind of ,demons1 that can work strange and odd feats40 ,sidenote3 ,the ,saints ,everlasting rest4 c4 #g4 p4 #bee4 #d4 ,mr ,baxter a person of great learning and piety1 whose judgment bears great sway with me1 speaking of ,apparitions saith thus3 8,i know many are very incredulous herein1 and will hardly believe that there have been such ,apparitions4 ,for my own part 7he saith7 though ,i am as suspicious as most in such reports1 and do believe that most of them are conceits or delusions1 yet having been very diligently inquisitive in such ,cases1 ,i have received undoubted testimony of the truth of such ,apparitions1 some from the mouths of men of undoubted honesty and godliness1 and some from the report of multitudes of persons1 who heard or saw4 ,were it fit here to name the persons1 ,i could send you to them yet living1 by whom you would be as fully satisfied as ,i3 ,houses that have been so frequently haunted with such terrors1 that the inhabitants successively have been witnesses of it40 #g4 ,though some of these last recited testimonies might sufficiently convince the most obstinate and incredulous1 that there are ,apparitions and some other such strange accidents that cannot be solved by the supposed principles of matter and motion1 but that do necessarily require some other causes1 that are above or different from the visible and ordinary course of nature2 yet because it is a point dark and mystical1 and of great concern and weight1 we shall add some unquestionable testimonies1 either from our own ,annals1 or matters of fact that we know to be true of our own certain knowledge1 that thereby it may undoubtedly appear1 that there are effects that exceed the ordinary power of natural causes1 and may for ever convince all ,atheistical minds1 of which in this order4 ,sidenote3 ,stow4 p4 #fje4 ,sidenote3 ,hist4 #a4 #a4 8,in the first year of ,edward the ,sixth4 ,anno ,domini #aeea4 on ,st4 ,valentines day1 at ,feversham in ,kent1 one ,arden a ,gentleman was murthered by procurement of his own ,wife2 for the which fact she was the fourteenth of ,march burnt at ,canterbury3 ,michael ,mr ,arden's ,man was hang'd in ,chains at ,feversham1 and a ,maiden burnt3 ,mosbie and his ,sister were hanged in ,smithfield at ,london3 ,greene which had fled1 came again certain years after1 and was hanged in ,chains in the ,high-way against ,feversham1 and black ,will the ,ruffian1 that was hired to do that act1 after his first escape was apprehended1 and burnt on a ,scaffold at ,flushing in ,zealand40 ,sidenote3 ,p4 #agjh4 ,the same horrid murther is more at large related by ,hollingshead1 who lived at that time1 and had information of all the particulars1 who saith thus much more4 8,this one thing 7he saith7 seemeth very strange and notable touching ,mr ,arden1 that in the place he was laid1 being dead1 all the proportion of his body might be seen two years after and more1 so plain as could be1 for the grass did not grow where his body had touched1 but between his legs1 between his arms and about the hollowness of his neck1 and round about his body3 ,and where his legs1 arms1 head1 or any part of his body had touched1 no grass growed at all of all that time4 ,so that many strangers came in that mean time1 beside the ,townsmen1 to see the print of his body there on the ground in that ,field1 which ,field he had 7as some have reported7 cruelly taken from a ,woman1 that had been a ,widdow to one ,cooke1 and after ,married to one ,richard ,read a ,marriner1 to the great hinderance of her and her ,husband the said ,read1 for they had long enjoyed it by a ,lease which they had of it for many years not then expired4 ,nevertheless he got it from them1 for the which1 the said ,reads ,wife not only exclaimed against him in shedding many a salt tear1 but also cursed him most bitterly even to his face1 wishing many a vengeance to light upon him1 and that all the ,world might wonder on him1 which was thought then to come to pass1 when he was thus murthered and lay in that ,field1 from midnight till the morning1 and so all that day1 being the ,fair-day1 till night1 all the which day there were many hundreds of people came wondring about him40 ,from whence we may take this ,observation4 ,sidenote3 ,observ4 ,as it is most certain that this is a true and punctual relation given us by ,hollingshead1 as being a publick thing done in the face of a ,nation1 the print of his body remaining so long after1 and viewed and wondered at by so many2 so that it hath not left the least starting hole for the most incredulous ,atheist to get out at4 ,so likewise it may dare the most deep-sighted ,naturalist1 or unbelieving ,atheist1 that would exalt and so far deifie ,nature1 as to deny and take away the existence of the ,god of ,nature1 to shew a reason of the long remaining of the print of his body1 or the not growing of the grass in those places where his body had touched for two years and more after8 ,could it be the steams or ,atoms that flowed from his body8 then are why not such prints left by other murthered bodies8 which we are sure by sight and experience not to be so4 ,and therefore we can attribute it justly to no other cause but only to the power of ,god and divine vengeance1 who is a righter of the oppressed1 fatherless and ,widdows1 and hears their cries and regardeth their tears4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,sir ,rich4 ,bakers ,chron4 fol4 #ddh4 #b4 8,in the second year of the ,reign of ,king ,james of famous memory1 a strange accident happened1 to the terror of all bloody murtherers1 which was this2 ,one ,anne ,waters enticed by a lover of hers1 consented to have her ,husband strangled1 and then buried him secretly under the ,dunghil in a ,cow-house4 ,whereupon the man being missing by his ,neighbours1 and the ,wife making shew of a wondering what was become of him1 it pleased ,god that one of the inhabitants of the ,town dreamed one night that his ,neighbour ,waters was strangled1 and buried under the ,dunghill in a ,cow-house1 and upon declaring his dream1 search being made by the ,constable1 the dead body was found as he had dreamed1 and thereupon the ,wife was apprehended1 and upon examination confessing the fact was burned40 ,but we shall give it more at large as it was taken from the mouths of ,thomas ,haworths ,wife1 her ,husband being the dreamer and discoverer1 and from his ,son1 who together with many more1 who both remember and can affirm every particular thereof1 the ,narrative was taken ,april the #agth #affc1 and is this1 8,in the year abovesaid1 ,john ,waters of ,lower ,darwen in the ,county of ,lancaster ,gardiner1 by reason of his calling was much absent from his ,family3 ,in which his absence1 his ,wife 7not without cause7 was suspected of incontinency with one ,gyles ,haworth of the same ,town2 this ,gyles ,haworth and ,waters ,wife conspired and contrived the death of ,waters in this manner4 ,they contracted with one ,ribchester a poor man to kill this ,waters4 ,as soon as ,waters came home and went to bed1 ,gyles ,haworth and ,waters ,wife conducted the hired ,executioner to the said ,waters4 ,who seeing him so innocently laid betwixt his two small ,children in ,bed1 repented of his enterprize1 and totally refused to kill him4 ,gyles ,haworth displeased with the faint-heartedness of ,ribchester1 takes the ,axe into his own hand1 and dashed out his brains3 ,the ,murderers buried him in a ,cow-house1 ,waters being long missing the ,neighbourhood asked his ,wife for him2 she denied that she knew where he was4 ,thereupon publick search was made for him in all pits round about1 lest he should have casually fallen into any of them4 ,one ,thomas ,haworth of the said ,town ,yeoman1 was for many nights together1 much troubled with broken sleeps and dreams of the murder2 he revealed his dreams to his ,wife1 but she laboured the concealment of them a long time3 ,this ,thomas ,haworth had occasion to pass by the ,house every day where the murder was done1 and did call and inquire for ,waters1 as often as he went near the ,house4 ,one day he went into the ,house to ask for him1 and there was a ,neighbour who said to ,thomas ,haworth1 ,it's said that ,waters lies under this stone1 7pointing to the ,hearth-stone7 to which ,thomas ,haworth replied1 ,and ,i have dreamed that he is under a stone not far distant4 ,the ,constable of the said ,town being accidentally in the said ,house 7his name ,myles ,aspinall7 urged ,thomas ,haworth to make known more at large what he had dreamed1 which he relateth thus4 ,i have 7quoth he7 many a time within this eight weeks 7for so long it was since the murder7 dreamed very restlessly1 that ,waters was murdered and buried under a broad stone in the ,cow-house2 ,i have told my troubled dreams to my ,wife alone1 but she refuses to let me make it known3 ,but ,i am not able to conceal my dreams any longer1 my sleep departs from me1 ,i am pressed and troubled with fearful dreams which ,i cannot bear any longer1 and they increase upon me4 ,the ,constable hearing this made search immediately upon it1 and found as he had dreamed the murdered body eight weeks buried under a flat stone in the ,cow-house2 ,ribchester and ,gyles ,haworth fled and never came again4 ,anne ,waters 7for so was ,waters ,wifes name7 being apprehended1 confessed the murder1 and was burned40 ,from whence we may observe this4 ,sidenote3 ,observ4 #a4 ,that this is the full and punctual relation of this bloody and execrable murder from ,haworths ,wife 7who then was a very old ,woman7 and the ,son1 and differs not a jot from what ,sir ,richard ,baker writes1 but only they say his brains were dashed out with an ,axe1 and he saith he was strangled1 which is only a circumstance of the manner1 but in the matter they both agree1 that it was a certain truth that ,waters was murdered1 and ,sir ,richard ,bakers information might fail in that particular of the manner of it4 ,and if it be thought strange that the two little ,children did know nothing of it1 it is certain that they were much too young1 and said that they were twins1 not above half a year old4 ,but the only matter that we have brought it for1 is the extraordinary way of its discovery by ,thomas ,haworths dreaming1 in which point both the relations closely agree1 and was the chief and only reason why ,sir ,richard ,baker put it in his ,chronicle4 ,and the same also more at large ,stow hath recorded in his ,chronicle4 ,now what should the cause be that ,thomas ,haworth should be hindred of his sleep1 and have restless dreams1 and that his dream should hit so punctually of the place where he was buried1 more than any other person in the same ,town8 certainly it cannot be referred to fortune and chance1 for they have no causality at all1 and are but only names that we impose upon certain effects and accidents3 ,te facimus fortuna ,deum1 cloq2 locamus1 as said the ,poet4 ,neither can it rationally be thought to be melancholy1 because that though it be a subtil humour1 and render those that are affected therewith very imaginative and thoughtful1 yet supposing ,thomas ,haworth to be of that temperament and disposition1 it might make him more deeply to think and meditate upon the rumour of ,waters being awanting or upon suspicion of his murder1 but could not in dreams inform him to know precisely the place where he was buried4 ,and if some should imagine it to be the ,soul of the murthered person ,waters1 as doubtless a ,papist would be ready to affirm1 yet is that opinion directly contrary to the ,scriptures1 and sufficiently confuted by the reformed ,divines4 ,and if it should be referred to the operation of the ,astral or ,sydereal spirit1 that is an opinion but imbraced by few1 and is hard to prove to be a certain verity1 of which we shall speak largely anon4 ,neither can it by any sound reason be thought to be the ,devil1 because it is manifest that ,god doth not use the ministry of evil ,angels for any good end1 as for the discovery of murther1 and the bringing of the guilty persons to condign punishment2 but on the contrary he useth their service for to tempt1 seduce1 deceive1 punish and torment4 ,therefore we conceive that it was brought to pass by the finger of ,god1 who either immediately by himself1 or by the ministry of a good ,angel1 did represent those dreams to ,thomas ,haworth1 and revealed the precise place of ,waters burial4 ,sidenote3 ,hist4 #c4 #c4 8,about the year of our ,lord #afbc or #bd one ,fletcher of ,rascal1 a ,town in the ,north ,riding of ,yorkshire near unto the ,forest of ,gantress1 a ,yeoman of good ,estate1 did marry a young lusty ,woman from ,thornton ,brigs1 who had been formerly kind with one ,ralph ,raynard1 who kept an ,inn within half a mile from ,rascall in the high road way betwixt ,york and ,thuske1 his ,sister living with him4 ,this ,raynard continued in unlawful lust with the said ,fletchers ,wife1 who not content therewith conspired the death of ,fletcher1 one ,mark ,dunn being made privy and hired to assist in the murther4 ,which ,raynard and ,dunn accomplished upon the ,may-day by drowning ,fletcher1 as they came all three together from a ,town called ,huby1 and acquainting the wife with the deed she gave them a ,sack therein to convey his body1 which they did and buried it in ,raynards backside or ,croft where an old ,oak-root had been stubbed up1 and sowed ,mustard seed upon the place thereby to hide it4 ,so they continued their wicked course of lust and drunkenness1 and the neighbours did much wonder at ,fletchers absence1 but his wife did excuse it1 and said that he was but gone aside for fear of some ,writs being served upon him4 ,and so it continued until about the seventh day of ,july1 when ,raynard going to ,topcliffe ,fair1 and setting up his ,horse in the ,stable1 the spirit of ,fletcher in his usual shape and habit did appear unto him1 and said1 ,oh ,raph1 repent1 repent1 for my revenge is at hand2 and ever after until he was put in the ,gaol1 it seemed to stand before him1 whereby he became sad and restless3 ,and his own ,sister over-hearing his confession and relation of it to another person1 did through fear of losing her own life1 immediately reveal it to ,sir ,william ,sheffield1 who lived in ,rascall1 and was a ,justice of ,peace4 ,whereupon they were all three apprehended and sent to the ,gaol at ,york1 where they were all three condemned1 and so executed accordingly near to the place where ,raynard lived1 and where ,fletcher was buried1 the two men being hung up in irons1 and the woman buried under the ,gallows40 ,i have recited this story punctually as a thing that hath been very much fixed in my memory1 being then but young1 and as a certain truth1 ,i being 7with many more7 an ear-witness of their confessions and an eye-witness of their ,executions1 and likewise saw ,fletcher when he was taken up1 where they had buried him in his cloaths1 which were a green fustian doublet pinkt upon white1 gray breeches1 and his walking boots and brass spurrs without rowels4 ,sidenote3 ,observ4 ,some will say there was no extrinsick apparition to ,raynard at all1 but that all this did only arise from the guilt of his own conscience1 which represented the shape of ,fletcher in his fancy4 ,but then why was it precisely done at that time1 and not at any others8 it being far from the place of the murder1 or the place where they had buried ,fletcher1 and nothing there that might bring it to his remembrance more than at another time1 and if it had only arisen from within1 and appeared so in his fancy1 it had been more likely to have been moved1 when he was in1 or near his backside where the murthered body of ,fletcher lay4 ,but certain it is that he affirmed that it was the shape and voice of ,fletcher1 as assuredly to his eyes and ears1 as ever he had seen or heard him in his life4 ,and if it were granted that it was only intrinsick1 yet that will not exclude the ,divine ,power1 which doubtless at that time did labour to make him sensible of the cruel murther1 and to mind him of the revenge approaching4 ,and it could not be brought to pass either by the ,devil1 or ,fletchers ,soul1 as we have proved before2 and therefore in reason we conclude that either it was wrought by the ,divine ,power1 to shew his detestation of murther1 or that it was the ,astral or ,sydereal ,spirit of ,fletcher1 seeking revenge for the murther1 of which more anon4 ,sidenote3 ,hist4 #d4 #d4 ,about the year of our ,lord #afcb4 7as near as ,i can remember having lost my notes1 and the copy of the ,letter to ,serjeant ,hutton1 but am sure that ,i do most perfectly remember the substance of the story7 near unto ,chester in the street1 there lived 8one ,walker a ,yeoman-man of good ,estate1 and a ,widower1 who had a young ,woman to his ,kinswoman that kept his ,house1 who was by the ,neighbours suspected to be with child1 and was towards the dark of the evening one night sent away with one ,mark ,sharp who was a ,collier1 or one that digged coals under ground1 and one that had been born in ,blakeburn ,hundred in ,lancashire1 and so she was not heard of a long time1 and no noise1 or little was made about it4 ,in the winter time after one ,james ,graham or ,grime 7for so in that ,country they call them7 being a ,miller1 and living about two miles from the place where ,walker lived1 was one night alone very late in the ,mill grinding ,corn1 and as about twelve or one a clock at night he came down the stairs from having been putting ,corn in the ,hopper1 the ,mill doors being shut1 there stood a ,woman upon the midst of the floor with her hair about her head1 hanging down1 and all bloody1 with five large wounds in her head3 ,he being much affrighted and amazed1 begun to bless him1 and at last asked her who she was1 and what she wanted2 to which she said1 ,i am the ,spirit of such a ,woman1 who lived with ,walker1 and being got with child by him1 he promised me to send me to a private place1 where ,i should be well lookt to until ,i was brought in bed1 and well again1 and then ,i should come again1 and keep his house4 ,and accordingly 7said the apparition7 ,i was one night late sent away with one ,mark ,sharp1 who upon a ,moor 7naming a place that the ,miller knew7 slew me with a pick 7such as men dig coals withal7 and gave me these five wounds1 and after threw my body into a coal-pit hard by2 and hid the pick under a bank2 and his shoos and stockings being bloody he endeavoured to wash1 but seeing the blood would not wash forth he hid them there4 ,and the apparition further told the ,miller that he must be the ,man to reveal it1 or else that she must still appear1 and haunt him4 ,the ,miller returned home very sad and heavy1 but spoke not one word of what he had seen1 but eschewed as much as he could to stay in the ,mill within night without company1 thinking thereby to escape the seeing again of that frightful apparition4 ,but notwithstanding one night when it begun to be dark1 the apparition met him again1 and seemed very fierce and cruel1 and threatned him that if he did not reveal the murder she would continually pursue and haunt him4 ,yet for all this he still concealed it1 until ,s4 ,thomas ,eve before ,christmas1 when being soon after ,sunset walking in his ,garden she appeared again1 and then so threatened and affrighted him that he faithfully promised to reveal it next morning4 ,in the morning he went to a ,magistrate and made the whole matter known with all the circumstances1 and diligent search being made1 the body was found in a coal-pit1 with five wounds in the head1 and the pick and shooes and stockings yet bloody1 in every circumstance as the apparition had related unto the ,miller4 ,whereupon ,walker and ,mark ,sharp were both apprehended1 but would confess nothing4 ,at the ,assizes following 7,i think it was at ,durham7 they were arraigned1 found guilty1 condemned and executed1 but ,i could never hear that they confessed the fact4 ,there were some that reported that the apparition did appear to the ,judge or the ,foreman of the ,jury1 7who was alive in ,chester in the street about ten years ago1 as ,i have been credibly informed7 but of that ,i know no certainty40 ,there are many persons yet alive that can remember this strange murder1 and the discovery of it1 for it was1 and sometimes yet is as much discoursed of in the ,north ,countrey as any thing that almost hath ever been heard of1 and the relation printed1 though now not to be gotten4 ,i relate this with the greater confidence 7though ,i may fail in some of the circumstances7 because ,i saw and read the ,letter that was sent to ,serjeant ,hutton1 who then lived at ,goldsbrugh in ,yorkshire1 from the ,judge before whom ,walker and ,mark ,sharp were tried1 and by whom they were condemned1 and had a ,copy of it until about the year #afeh4 when ,i had it and many other books and papers taken from me4 ,sidenote3 ,observ4 ,sidenote3 ,rom4 #aa4 #cc4 ,and this ,i confess to be one of the most convincing stories 7being of undoubted verity7 that ever ,i read1 heard or knew of1 and carrieth with it the most evident force to make the most incredulous spirit1 to be satisfied that there are really sometimes such things as apparitions4 ,and though it be not easy to assign the true and proper cause of such a strange effect1 yet must we not measure all things to be1 or not to be1 to be true or false1 according to the extent of our understandings1 for if there be many of the magnalia natur that yet lie hidden from the wisest of men1 then much more may the magnalia ,dei be unknown unto us1 whose judgments are unsearchable1 and his wayes past finding out4 ,and as in the rest we cannot ascribe this strange apparition1 to any diabolical operation1 nor to the ,soul of the ,woman murthered1 so we must conclude that either it was meerly wrought by the ,divine ,power1 or by the ,astral spirit of the murthered ,woman1 which last doth seem most rational1 as we shall shew hereafter4 ,sidenote3 ,hist4 #e4 #e4 ,to these 7though it be not altogether of the same nature7 we shall add one both for the oddness and strangeness of it1 as also because it happened in my time1 and ,i was both an eye and ear-witness of the trial of the person accused4 ,and first take a hint of it from the pen of ,durant ,hotham1 in his learned ,epistle to the ,mysterium magnum of ,jacob ,behemen upon ,genesis in these words3 8,there was 7he saith7 as ,i have heard the story credibly reported in this ,country a ,man apprehended for suspicion of ,witchcraft1 he was of that sort we call white ,witches1 which are such as do cures beyond the ordinary reasons and deductions of our usual practitioners1 and are supposed 7and most part of them truly7 to do the same by the ministration of spirits 7from whence under their noble favours1 most ,sciences at first grew7 and therefore are by good reason provided against by our ,civil ,laws1 as being ways full of danger and deceit1 and scarce ever otherwise obtained than by a devillish compact of the exchange of ones ,soul to that assistant spirit1 for the honour of its ,mountebankery4 ,what this man did was with a white powder which1 he said1 he received from the ,fairies1 and that going to a ,hill he knocked three times1 and the ,hill opened1 and he had access to1 and converse with a visible people2 and offered1 that if any ,gentleman present would either go himself in person1 or send his servant1 he would conduct them thither1 and shew them the place and persons from whom he had his skill40 ,sidenote3 ,vid4 #a ,jacob4 c4 #ab4 ,to this ,i shall only add thus much1 that the man was accused for invoking and calling upon evil spirits1 and was a very simple and illiterate person to any mans judgment1 and had been formerly very poor1 but had gotten some pretty little meanes to maintain himself1 his ,wife and diverse small children1 by his cures done with this white powder1 of which there were sufficient proofs1 and the ,judge asking him how he came by the powder1 he told a story to this effect4 8,that one night before day was gone1 as he was going home from his labour1 being very sad and full of heavy thoughts1 not knowing how to get meat and drink for his ,wife and ,children1 he met a fair ,woman in fine cloaths1 who asked him why he was so sad1 and he told her that it was by reason of his poverty1 to which she said1 that if he would follow her counsel she would help him to that which would serve to get him a good living2 to which he said he would consent with all his heart1 so it were not by unlawful ways3 she told him that it should not be by any such ways1 but by doing of good and curing of sick people2 and so warning him strictly to meet her there the next night at the same time1 she departed from him1 and he went home4 ,and the next night at the time appointed he duly waited1 and she 7according to promise7 came and told him that it was well that he came so duly1 otherwise he had missed of that benefit1 that she intended to do unto him1 and so bade him follow her and not be afraid4 ,thereupon she led him to a little ,hill and she knocked three times1 and the ,hill opened1 and they went in1 and came to a fair hall1 wherein was a ,queen sitting in great state1 and many people about her1 and the ,gentlewoman that brought him1 presented him to the ,queen1 and she said he was welcom1 and bid the ,gentlewoman give him some of the white powder1 and teach him how to use it1 which she did1 and gave him a little wood box full of the white powder1 and bad him give #b or #c grains of it to any that were sick1 and it would heal them1 and so she brought him forth of the ,hill1 and so they parted4 ,and being asked by the ,judge whether the place within the ,hill1 which he called a ,hall1 were light or dark1 he said indifferent1 as it is with us in the twilight2 and being asked how he got more powder1 he said when he wanted he went to that ,hill1 and knocked three times1 and said every time ,i am coming1 ,i am coming1 whereupon it opened1 and he going in was conducted by the aforesaid ,woman to the ,queen1 and so had more powder given him4 ,this was the plain and simple story 7however it may be judged of7 that he told before the ,judge1 the whole ,court1 and the ,jury1 and there being no proof1 but what cures he had done to very many1 the ,jury did acquit him3 and ,i remember the ,judge said1 when all the evidence was heard1 that if he were to assign his punishment1 he should be whipped from thence to ,fairyhall1 and did seem to judge it to be a delusion or an ,imposture40 ,from whence we may take these observations4 ,sidenote3 ,observ4 #a4 #a4 ,though ,mr4 ,hotham seem to judge that this person accused had the white powder from some ,spirit1 and that one also of the evil sort1 and upon a contract1 by the ingaging of his ,soul1 we have before sufficiently proved the nullity of a visible and corporeal contract with the ,devil2 neither was it yet ever proved that the ,devil did any good either real or apparent1 but is the sworn enemy of all mankind1 both in their ,souls and in their ,bodies1 but this powder wrought that which was really good1 namely the curing of diseases1 and therefore rationally cannot be thought to be given from an evil spirit4 ,sidenote3 ,observ4 #b4 #b4 ,some there were that thought that the simple man told a plain and true story1 and that he had the powder from those people we call ,fairies1 and there are many that do believe and affirm that there are such people1 of whom ,paracelsus hath a ,treatise of purpose1 holding that they are not of the seed of ,adam1 and therefore he calls them non-,adamicks1 and that they have flesh and bones1 and so differ from spirits1 and yet that they can glide through walls and rocks 7which he calleth their ,chaos7 as easily as we through the air1 and that they get children1 and are mortal like those that ,hieronynus ,cardanus relateth that appeared to his ,father ,facius ,cardanus1 and these he calleth ,pygmi1 ,silvestres1 ,gnomi and ,umbratiles2 but his proof of their existence to me doth not seem satisfactory1 what others may think of it ,i leave to their demonstrations1 if they have any4 ,sidenote3 ,observ4 #c4 #c4 ,some there were 7and those not of the meer ignorant sort7 that did judge1 that though the ,man was simple1 yet that the story that he told was but framed and taught him1 the better to conceal the person from whom he received the white powder4 ,for they thought that some notable ,chymist1 or rather an ,adeptist1 had in charity bestowed that powder upon him1 for the relief of himself and family1 as we know it hath often happened to other persons1 at other times and places4 ,and this last opinion seems most consonant to reason1 and ,i the rather believe it because not many years after1 it was certainly known1 that there was an ,adeptist in that ,countrey1 and we ought not to fetch in supernatural causes to solve effects1 when natural causes may serve the turn4 #f4 ,the last thing of this strange nature1 that we shall instance in1 is concerning the bleeding or cruentation of the bodies of those that have been murthered1 ,i mean of such as have been murthered by prepense malice1 and upon premeditated purpose2 for the bodies of others that are killed by chance-medley1 and by man-slaughter1 we do not read nor find any examples1 that ever their bodies did bleed4 ,and though we have not been ocular witness of any such bleeding yet are there records of such accidents given us by many learned and credible authors that a man might almost be accounted an ,infidel not to give credit to them1 and that both of those that have bled when the murtherer hath not been present1 and also of those that have bled the murtherer being present4 ,and first of those bodies that have issued blood1 when the murtherer was not by4 ,sidenote3 ,hist4 #f4 ,sidenote3 ,append4 de ,cruent4 ,cadaver4 p4 #adc4 ,gregorius ,horstius a ,physician of great experience and learning1 and of no less integrity1 recordeth this story1 thus ,englished4 8,in the year of our ,lord #afjd4 twenty sixth day of ,december1 a young ,nobleman of twenty five years old1 was shot at with a ,gun in the night time about nine a clock from an high window of an house1 in the ,town of ,blindmarck in lower ,austria1 and the bullet entring his left breast went forth at his right side1 and so forthwith died in the place4 ,the dead body being viewed again1 and the wound considered1 the same quantity or bigness both of the entrance and out-going are found with great plenty of blood issuing4 ,the following day being the twenty seventh of ,december in the morning1 the body of the murthered young man hath other cloaths put upon it and so is kept quiet for the space of two days4 ,furthermore upon the thirtieth of ,december he is laid upon the ,bier1 and kept in the ,church and that without any further motion1 where nevertheless from the upper wound the fresh blood did daily flow1 until the eighth of ,january #afje4 from which time the ,hemorrhage ceased4 ,but again the thirteenth of ,february1 about noon1 the flux of blood by the lower wound for an hour or two was observed to issue1 as though the slaughter had been newly done4 ,in the mean time the habit of the whole body was such1 as did most easily agree to what it was living1 the colour of his face remained even unto his burial ruddy and florid1 the vein appearing in his forehead filled with good blood3 no sign of an incipient putrefaction appearing for so many weeks1 no stink1 or ungrateful odour1 which otherwise doth accompany dead bodies within a few days1 was here found at all3 ,the fingers of the hands remained soft1 moveable1 or flexible1 without any wast1 the natural colour being not very much changed1 except that in process of time1 about the last week before burial1 they begun in a certain manner to wax livid in the extremities40 ,sidenote3 ,hist4 #g4 ,sidenote3 ,ibid4 p4 #aed4 #g4 ,this following he giveth to prove1 that as cold constringeth and shuteth up the veins1 so heat doth open them1 and cause the blood to flow1 and saith3 8,this is proved a few years since by experience in an infant slain by a most wicked ,mother forthwith after it was born1 and thrown from the ,tower of a ,noble ,baron of upper ,austria into a ditch that was full with water2 which after five weeks by good fortune was found and taken out4 ,and forthwith 7he saith7 the ,mother not present1 it being then not known who was the ,mother1 when it felt the force of the external air1 it begun to distil forth very fresh blood1 because the pores1 which by reason of the cold1 were shut that the blood could not flow1 were then unlockt and opened by the heat of the ambient air40 ,and thus much of those that have bled1 the murtherers not being present4 ,sidenote3 ,hist4 #h4 ,sidenote3 ,observ4 l4 #b4 fol4 #bjb4 #h4 ,next we shall give some examples of those that have bled when the murtherers have been brought into the presence of the body murthered or caused to touch it1 and this ,franciscus ,valeriola doth attest with an ample faith that he himself saw3 8,when 7he saith7 ,james of ,aqueria1 a ,senator of ,arles1 was found dead of a wound1 that he that gave that wound was apprehended by the ,magistrate1 and brought into the view of the dead body1 that he might acknowledge the person murthered and confess the fact1 by and by the bubbling blood1 all the by-standers looking on1 begun to come forth1 with much fervour and bubbles1 from the wound and the nostrils40 ,sidenote3 ,hist4 #i4 ,sidenote3 ,delic4 ,phys4 ,sect4 #a4 ,artic4 #a4 p4 #e4 #i4 ,take this other as it is cited by ,gothofredus ,voigtius1 in this manner3 8,in the year #afjg the #be of ,april1 a certain ,shepherd in ,spain being feeding his flock was slain by two ,noblemen1 and his body thrown into a company of bushes4 ,the ,judges of the same place1 having much and daily sought the ,shepherd1 after four days at length find his body in the bushes4 ,but because that murder was committed1 no witnesses being by1 the suspicion fell upon the two ,noblemen1 inhabiting in the nearest place1 who being taken were haled to the body of the person murthered4 ,but what comes to pass8 ,the first scarce with his eyes had looked upon the dead body1 but behold1 the blood in plenty begun to flow from thence4 ,but the other coming near1 the very right hand of the person murthered did first of all shew to those that were by the wound1 and afterward the murderer himself4 ,which being done1 forthwith the two ,gentlemen 7or ,nobles7 did of their own accord confess that they were the ,authors of the murther1 and did receive the punishment that was worthy of their deeds40 ,sidenote3 ,hist4 #aj4 ,sidenote3 ,ut supra p4 #i4 #aj4 ,another very remarkable one we have from the same ,author cited from ,cantipratanus lib4 #b4 mirac4 c4 #bi4 in this manner4 8,it happened 7the ,author saith7 in the year of ,christ #abga4 in the ,town ,pforzheim1 that a certain most wicked old ,woman familiar with the ,jews1 did sell them a girl of seven years old1 and without parents1 to be slain4 ,her therefore in secret her mouth being stopt1 setting her upon linnen cloaths1 they wound almost in all the junctures of the members with incisions1 and with great endeavour press forth the blood1 and receive it most diligently in the linnen cloaths4 ,but she being dead after great pains1 the ,jews throw her body into a running water near the ,town1 and laid an heap of ,stones upon it4 ,but after the third or fourth day her body is found by ,fishers1 by means of her hand stretched forth towards ,heaven1 and carried into the ,town1 the people with abomination crying forth that so great a wickedness was perpetrated by the ,jews4 ,and the ,marquiss of ,baden being near1 went unto the ,corps1 and straightway the body standing upright did stretch forth its hands unto the ,prince1 as though it would implore the revengment of blood1 or perhaps mercy4 ,but after half an hour it disposed it self upon its back1 after the manner of those that are dead4 ,therefore the wicked ,jews being brought to the spectacle1 forthwith all the wounds of the body burst forth1 and in testimony of the horrid murder1 poured forth great plenty of blood1 whereupon the ,jews were put to death40 ,sidenote3 ,hist4 #aa4 ,sidenote3 ,ut supra p4 #ed4 #aa4 ,another the same ,author relateth from ,jacobus ,martinius in ,disp4 de ,cognitione sui1 propl4 #h4 who saith3 8,in the year of our ,saviour #aejc4 a certain ,inn-keeper1 by name ,buggerlinus1 with whom a certain poor ,merchant or ,pedlar had laid up his money or stock1 occasion being taken by the ,inn-keeper he kills him in a ,wood1 and buries him privately2 but afterwards when he was found1 the suspicion of the murther fell upon the ,inn-keeper4 ,for that ,pedlar had a bended knife or dagger at his girdle1 which they took1 and shewed to the ,inn-keeper1 asking him1 if he knew it8 ,but behold assoon as he took it in his hand1 it sweat drops of blood1 whereby the murtherer being affrighted1 confessed the murther1 and so was ,executed40 ,sidenote3 ,hist4 #ab4 ,sidenote3 ,vid4 ,histor4 ,thuan4 l4 #cb4 #ab4 ,we have also a punctual ,history to this purpose1 related by ,hollingshead1 ,stow1 and ,sir ,richard ,baker1 from ,roger of ,winchester1 of ,king ,henry the second1 which is this3 8,this ,king1 when he was carried forth to be buried was first apparelled in his ,princely ,robes1 having his ,crown on his ,head1 ,gloves on his ,hands1 and ,shoes on his ,feet wrought with ,gold1 ,spurs on his ,heels1 a ,ring of ,gold on his ,finger1 a ,scepter in his ,hand1 a ,sword by his ,side1 and so was laid uncovered having a pleasant countenance3 which when it was told to his ,son ,richard1 he came with all speed to see him1 and as soon as he came near him1 the blood gushed out of the nose of the dead ,corps in great plenty1 even as if the spirit of the dead ,king had disdained and abhorred the presence of him1 who was thought to be the chief cause of his death4 ,which thing caused the said ,richard to weep bitterly1 and he caused his ,fathers body to be honourably buried at ,fonteverard40 ,sidenote3 ,hist4 #ac4 #ac4 ,the last story that we shall relate of this nature1 is from a ,minister that is learned1 sincere and of great veracity1 who had it from those that were eye-witnesses1 and is this3 8,in the year of our ,lord ,god1 #affa4 ,january #cjth on ,saturday at night about nine of the ,clock1 did ,john ,how of ,bruzlington-,bank1 at the foot of an ,hill 7which is about two miles distant from ,bishop-,awkland7 murther ,ralph ,gawkley1 who was a ,glover in ,bishop-,awkland3 ,this ,how was the next day apprehended and brought to touch ,gawkleys ,corps1 the lips and nostrils of the dead body wrought and opened as he touched 7which made him afraid to touch the second time7 then presently the ,corps bled abundantly at the nostrils in the sight of ,mr4 ,robert ,harrison the ,coroner 7now ,tenant at ,bishop-,awkland to ,mr4 ,franckland1 from whom ,i had the relation7 of ,anthony ,cummin and his ,brother1 c4 of the ,jury1 and of a great many towns people1 who were then present4 ,so ,how was ,executed the next ,assizes after at ,durham3 ,witnesses against him were ,anne ,wall1 whom he also wounded1 yet she escaped with her life1 and ,how's own ,wife1 at the motion of her own ,father 7a very honest ,man7 who bid her tell the truth1 and she should never want help40 ,some may think that ,i have been too large and tedious in heaping so many stories concerning the bleeding of the bodies of those that have been murthered2 but ,i did it for this reason1 because there are many that think it but to be a ,fable of the credulous vulgar1 and others think that it is but an ordinary matter that happens to any bodies that are dead1 and no extraordinary or supernatural thing in it at all4 ,but whosoever shall but use so much patience1 as seriously to read and consider these select ,histories that we have recited1 may easily be satisfied1 both that such bleeding is absolutely true de facto1 and also that there is something more than ordinary in it1 and therefore we shall inlarge in these observations4 ,sidenote3 ,observ4 #a4 #a4 ,it will not be found to hold touch upon diligent observation and strict inquiry1 that all dead bodies do bleed fresh and rosie blood1 especially after the third or fourth day1 or after some weeks1 as divers of the instances above given do manifestly prove2 and therefore is an accident incident to some dead bodies and not to all4 ,and it will as far fail1 that wounded bodies1 that have been slain in the wars1 after the natural heat be gone1 will upon motion bleed any fresh or crimson blood at all2 for we our selves in the late times of ,rebellion have seen some thousands of dead bodies1 that have had divers wounds1 and lying naked and being turned over and over1 and by ten or twelve thrown into one pit1 and yet not one of them have issued any fresh and pure blood3 ,only from some of their wounds1 some sanious matter would have flowed1 putrefaction beginning by reason of the moisture and acidity in the air1 but no pure blood1 and therefore is not a common accident to all humane bodies that die naturally or violently1 but only is peculiar to some1 and especially to those that are murthered by prepensed malice1 as appeareth in the ,histories recited above4 ,sidenote3 ,observ4 #b4 #b4 ,we shall acknowledge with ,gregorius ,horstius1 ,sperlingius and ,gothofredus ,voigtius1 that sometimes the bodies of those that have been murthered do bleed1 when the murtherer is not present1 as is manifest from the sixth ,history recited from ,horstius of the young ,man of twenty five years old1 that bled so long and so often1 though the murtherer was not present2 from whence they conclude that the presence of the murtherer1 is not a necessary cause of the bleeding of the murthered body2 and therefore that the bleeding of the body is not always a certain and infallible sign of discovering the murtherer8 ,to which we reply1 that the issuing of fresh and crimson blood from the wound or the nostrils of the persons body that hath been murthered1 is always a certain sign that the ,corps that doth so bleed was murthered1 because those that die naturally or violently by chance1 man-slaughter or in the war1 do not bleed1 as hath been proved before4 ,again1 if the murtherer be certainly known1 or have confessed the crime1 in regard of the final cause which is discovery1 there is no reason why the ,corps should bleed3 ,and though the presence of the murtherer may not be the efficient cause why the ,corps doth bleed1 yet is it the occasional1 as is manifest undeniably by sundry of the ,histories that we have related1 where the murtherers had not been certainly known but by the bleeding of the body murthered4 ,sidenote3 ,observ4 #c4 #c4 ,whereas the three ,authors above named1 thinking they have sufficiently confuted those that ascribed this effect of the bleeding of the dead body to ,sympathy or ,antipathy1 or to the moving of the bodies1 or heat in the air2 have assigned the cause to be the beginning of putrefaction in the bodies murthered1 by which a new motion is caused in the humors1 and so in the blood1 by which means it floweth afresh3 against this these two reasons oppose themselves4 #a4 ,must putrefaction needs begin at that very moment1 when the murtherer toucheth the body8 ,for in divers of them there was no bleeding until the murtherers were present or did touch the bodies1 and their touching could not cause the beginning of putrefaction1 and soon after their removing the bleeding hath ceased1 so that putrescence in fieri cannot be the cause of the fresh bleeding4 #b4 ,putrefaction beginning could not be the cause why the murthered ,shepherds body in the ninth ,history should with its hands point to the wound1 and to the murtherers1 nor that the hands of the ,wench murthered by the ,jews1 in the tenth ,history1 should be stretched forth to the ,prince of ,baden1 or that the ,lips and ,nostrils of the ,body of ,gawkley should work and open at the touch of the murtherer ,how2 this must of necessity proceed from some higher cause than putrefaction1 or any other they have laid down4 ,sidenote3 ,observ4 #d4 ,sidenote3 ,append4 de ,cru4 ,cadav4 p4 #aed4 #d4 ,but though it should be acknowledged1 that in some of these bleedings there were something that were extraordinary or supernatural1 yet as learned ,horstius tells us3 8,it is 7he saith7 an inconvenient ,tenent of those that hold1 that the ,souls of those that are murthered1 wandering about the ,bodies1 by reason of the hatred they bear towards those that were their murtherers1 do cause these bleedings3 but this in ,philosophy cannot stand1 because the separate form can by no means operate upon the subject any longer4 ,and 7he saith7 the same thing in ,theologie seems to be very impious2 because the ,souls of the dead are without mundane conversation1 as is sufficiently manifest from the ,history of the ,rich ,man and ,lazarus1 ,luke #af40 ,sidenote3 ,observ4 #e4 8#e4 ,and if some should refer these effects immediately unto ,god1 as many learned ,authors have done2 as though ,god by this means would sometimes make known those that are guilty3 or to refer this unto the ,devil1 as though he would sometimes elude the ,judges1 and to do this that so the innocent might be punished with the wicked2 ,we answer 7he saith7 to this briefly1 by adding this only1 that a supernatural cause is not rashly to be feigned where a natural one is ready at hand4 ,and if there be such examples1 which cannot be reduced to these aforesaid natural causes1 of which sort many are related by ,libanius part #b4 fol4 #agb4 then we can by no reason be repugnant1 but that they are preternaturally brought to pass40 ,and of this opinion are most of the ,pontificial ,writers1 that thereby they might the better maintain their ,tenent1 that miracles are not ceased2 though we do not understand that if we should grant1 that in these things there should be some concurrence of ,divine ,power more than ordinary1 that therefore it must be a miracle1 for it is yet not infallibly concluded what a miracle is1 and every wonderful thing is not therefore concluded to be a miracle1 and a miracle being not absolutely defined1 what is not one cannot be certainly resolved4 ,sidenote3 ,observ4 #f4 #f4 ,some there are that ascribe these strange bleedings of murthered bodies1 and of their strange motions1 with the sweating of blood1 as upon the ,pedlars bended dagger or knife1 mentioned in the eleventh ,history1 unto the ,astral or ,sydereal spirit 7and that not improbably27 that being a middle substance1 betwixt the ,soul and the ,body doth1 when separated from the ,body1 wander or hover near about it1 bearing with it the irascible and concupiscible faculties1 wherewith being stirred up to hatred and revenge1 it causeth that ebullition and motion in the blood1 that exudation of blood upon the weapon1 and those other wonderful motions of the ,body1 ,hands1 ,nostrils and ,lips1 thereby to discover the murtherer1 and bring him to condign punishment4 ,neither is any ,tenent yet brought by any1 that is more rationally probable to solve these and many other wonderful ,phenomena's than this of the ,astral ,spirit1 if it can be but fully proved that there is such a part of ,man that doth separately exist1 which we shall endeavour to prove ere we end this ,chapter4 ,sidenote3 ,observ4 #g4 #g4 ,but it is granted upon all sides1 that if the murtherer be brought to the presence1 or touch of the person murthered1 and not quite dead1 that then the wounds though closed and staid from bleeding1 or the nostrils1 will freshly break forth and bleed plentifully4 ,the reason is obvious1 because the ,soul being yet in the ,body1 retaining its power of sensation1 fancy and understanding1 will easily have a presension of the murderer1 and then no marvail that through the vehement desire of revenge1 the irascible and concupiscible faculties do strongly move the blood1 that before was beginning to be stagnant1 to motion and ebullition1 and may exert so much force upon the organs as for some small time to move the whole body1 the hands1 or the lips and nostrils4 ,so that all that is to be done1 is but to prove1 that the person murthered is not absolutely dead1 and that the ,soul is not totally separated or departed forth of the ,body1 and this we shall do by undeniable proofs1 as are these that follow in this order4 #a4 ,though we generally take death to be a perfect separation of the ,soul from the ,body1 which is most certainly a great truth1 yet when this is certainly brought to pass1 is a most difficult point to ascertain1 because that when the ,soul ceases to operate in the ,body so as to be perceived by our ,senses1 it will not follow1 that therefore the ,soul is absolutely departed and separated4 ,sidenote3 ,observ4 ,medic4 p4 #fag1 #fah4 #b4 ,it is manifest that many persons through this mistake have in the times of the ,plague been buried quick1 and so have some ,women been dealt withal that lay but in fits of the suffocation of the ,womb1 and yet were taken to be dead4 ,so that from the judgment of our ,senses1 no certain conclusion can be made that the ,soul is totally departed1 because it goeth away invisibly2 for many that not only to the judgment of the vulgar1 but even in the opinion of learned ,physicians1 have been accounted dead1 yet have revived1 as learned ,schenckius hath furnished us with this story from ,georgius ,pictorius1 8that a certain ,woman lay in a fit of the ,strangulation of the ,womb1 for six continual days without sense or motion1 the arteries being grown hard1 ready to be buried1 and yet revived again1 and from ,parus of some that have lain three days in ,hysterical suffocations1 and yet have recovered1 and of divers others that may be seen in the place quoted in the ,margent4 #c4 ,so that though the organs of the ,body may by divers means1 either natural or violent1 be rendered so unfit1 that the ,soul cannot perform its accustomed functions in them1 or by them1 so as they may be perceptible to our senses1 or judgments2 yet will not that at all conclude1 that the ,soul is separated1 and departed quite from the ,body1 much less can we be able to define or set down the precise time of the ,souls aboad in the ,body1 nor the ultimate period when it must depart1 for the union may be 7and doubtless is7 more strong in some than in others1 and the ,lamp of life far sooner and more easily to be quenched in some than in others4 ,and the ,soul may have a far greater amorosity to stay in some ,body that is lively1 sweet1 and young1 than in others that are already decaying and beginning to putrifie1 and it may in all probability both have power and desire to stay longer in that lovesome habitation1 from whence it is driven away by force1 especially that it may satisfie it self in discovering of the murderer1 the most cruel and inhumane disjoyner of that loving pair that ,god had divinely coupled together1 and to see it self1 before its final departure1 in a hopeful way to be revenged4 #d4 ,if we physically consider the union of the ,soul with the ,body by the mediation of the ,spirit1 then we cannot rationally conceive that the ,soul doth utterly forsake that union1 untill by putrefaction1 tending to an absolute mutation1 it be forced to bid farewel to its beloved ,tabernacle2 for its not operating ad extra to our senses1 doth not necessarily inferr its total absence4 ,and it may be that there is more in that of ,abels blood crying unto the ,lord from the ground1 in a ,physical sense1 than is commonly conceived1 and ,god may in his just judgment suffer the ,soul to stay longer in the murthered ,body1 that the cry of blood may make known the murtherer1 or may not so soon1 for the same reason1 call it totally away4 ,sidenote3 ,explic4 ,astro4 p4 #fed4 ,there is another kind of supposed ,apparitions1 that are believed to be done in ,beryls1 and clear ,crystals1 and therefore called by ,paracelsus ,ars ,beryllistica1 and which he also calls ,nigromancy1 because it is practised in the dark by the inspection of a ,boy or a ,maid that are ,virgins1 and this he strongly affirmeth to be natural and lawful1 and only brought to pass by the ,sydereal influence1 and not at all ,diabolical1 nor stands in need of any ,conjuration1 ,invocations or ,ceremonies1 but is performed by a strong faith or imagination4 ,and of this he saith thus3 ,sed ante omnia 7ait7 notate proprietatem ,beryllorum4 ,hisunt1 in quibus spectantur prterita1 prsentia1 futura4 ,quod nemini admirationi esse debet1 ide1 quia sydus influenti imaginem1 similitudinem in ,crystallum imprimit1 similem ei1 de quo quritur4 ,and a little after he saith3 ,prterea sideribus nota sunt omnia1 qu in natura existunt4 ,cumq2 ,astra homini subjecta sint3 potest is utiq2 illa in subjectum ita cogere1 ut voluntati ejus ipsa obsecundent4 ,what truth there may be in this his assertion1 ,i have yet met with no reasons or experiments that can give me satisfaction1 and therefore ,i leave it to every ,man to censure as he pleaseth4 ,sidenote3 ,hist4 ,the only story that seems to carry any credit with it1 touching the truth of ,apparitions in ,crystals1 is that which is related of that great and learned ,physician ,joachimus ,camerarius in his ,preface before ,plutarchs ,book ,de ,defectu ,oraculorum1 from the mouth of ,lassarus ,spenglerus1 a person excellent both for ,piety and ,prudence1 and is1 in effect this3 8,spengler said1 that there was one person of a chief family in ,norimberge1 an honest and grave ,man1 whom he thought not fit to name4 ,that one time he came unto him1 and brought1 wrapt in a piece of ,silk1 a ,crystalline ,gemm of a round figure1 and said that it was given unto him of a certain stranger1 whom many years before1 having desired of him entertainment1 meeting him in the ,market1 he took home1 and kept him three days with him4 ,and that this gift when he departed1 was left him as a sign of a grateful mind1 having taught such an use of the ,crystal as this4 ,if he desired to be made more certain of any thing1 that he should draw forth the glass1 and will a male chast ,boy to look in it1 and should ask of him what he did see8 ,for it should come to pass1 that all things that he required1 should be shewed to the ,boy1 and seen in the ,apparition4 ,and this ,man did affirm1 that he was never deceived in any one thing1 and that he had understood wonderful things by the boys indication1 when none of all the rest did by looking into it1 see it to be any thing else but a neat and pure ,gemm4 ,he tells a great deal more of it1 and that doubtful questions being asked1 an answer would appear to be read in the ,crystal3 but the ,man being weary of the use of it1 did give it to ,spengler1 who being a great hater of superstition1 did cause it to be broken into small pieces1 and so with the ,silk in which it was wrapped1 threw it into the sink of the ,house40 ,i confess ,i have heard strange stories of things that have been revealed by these supposed apparitions1 from persons both of great worth and learning2 but seeking more narrowly into the matter ,i found them all to be superstitious delusions1 fancies1 mistakes1 cheats and impostures4 ,for the most part the child tells any thing that comes into his fancy1 or doth frame and invent things upon purpose1 that he never seeth at all1 and the inquirers do presently assimilate them to their own thoughts and suspicions4 ,some that pretended to shew and foretel strange things thereby to get money1 have been discovered to have had confederates1 that conveied away mens goods into secret places1 and gave the cunning ,man notice where they were hid1 and then was the child taught a straight framed tale1 to describe what a like ,man took them away1 and where they were1 which being found brought credit enough to the couzeners1 and this ,i knew was practised by one ,brooke and ,bolton4 ,some have had artificial glasses1 whereinto they would convey little pictures1 as ,dr4 ,lambe had4 ,it being manifest by what we have laid down that there are apparitions and some such other strange effects1 whereby murthers are often made known and discovered1 and also having mentioned that it may be most rationally probable that they are caused by the ,astral or ,sydereal ,spirit1 it will be necessary to open and explain that point1 and to shew what grounds it hath1 upon which it may be settled1 which we shall do in this order4 ,sidenote3 ,immort4 of the ,soul4 c4 #af4 sect4 #h4 p4 #bif4 ,sidenote3 ,de verb4 ,apost4 lib4 ,serm4 #ah4 ,sidenote3 ,idem contr4 ,pelag4 c4 #bh4 ,tom4 #g4 #a4 ,there are many 7especially ,popish ,authors thereby to uphold their ,doctrine of ,purgatory7 that maintain that they are the ,souls of the persons murthered and deceased1 and this opinion1 though unanswerably confuted by the whole company of reformed ,divines1 is notwithstanding revived by ,dr4 ,henry ,moore1 but by no arguments either brought from ,scripture1 or grounded upon any solid reasons1 but only some weak conjectures1 seeming absurdities1 and ,platonick whimsies1 which 7indeed7 merit no responsion4 ,and we have by positive and unwrested ,scriptures1 in this ,treatise afore proved1 that the ,souls of the righteous are in ,abrahams bosom with ,christ at peace and rest1 and that the ,souls of the wicked are in ,hell in torments1 so that neither of them do wander here1 or make any apparitions2 for as ,s4 ,augustine taught us3 ,duo sunt habitacula1 unum in igne terno1 alterum in regno terno4 ,and in another place3 ,nec est ulli ullus medius locus1 ut possit esse nisi cum ,diabolo1 qui non est cum ,christo4 ,and ,tertullian and ,justin ,martyr1 two most ancient writers do tell us3 8,that ,souls being separated from their ,bodies1 do not stay or linger upon the earth3 ,and after they be descended into the infernal pit1 they do neither wander here upon their own accord1 nor by the power and command of others2 ,but that wicked spirits may counterfeit by craft that they are the ,souls of the dead1 ,vid4 ,lavaterum de ,spectris secunda parte c4 #e40 #b4 ,we have also shewed that these apparitions that discover murther and murtherers and brings them to condign punishment1 cannot be the evil ,angels1 because they are only ,ministers of torture1 sin1 horror and punishment1 but are not ,authors of any good either ,corporeal or ,spiritual1 apparent or real4 ,so that it must of necessity be left either to be acted by a ,divine ,power1 and that either by the immediate power of the ,almighty1 for which we have no proof1 but only may acknowledge the possibility of it2 or mediate by the ministery of good ,angels1 which is hard to prove1 there being no one instance1 or the least intimation of any such matter in all the ,scriptures1 and therefore in most rational probability1 either relations of matters of fact of this nature are utterly false1 or they are effected by the ,astral spirit4 ,sidenote3 ,vid4 lib4 ,sagac4 ,philos4 passim4 #c4 ,concerning the description of this ,astral ,spirit or ,sydereal ,body1 7for though it be as a spirit1 or the image in the looking-glass1 yet it is truly corporeal7 we shall give the sum of it1 as ,paracelsus in his magisterial way1 without proof doth lay down4 8,he positively holdeth that there are three essential parts in ,man1 which he calleth the three great substances1 and that at death every one of these being separated1 doth return into1 or unto the ,womb from whence it came2 as ,the ,soul that was breathed in by ,god1 doth at death return unto ,god that gave it3 ,and that the ,body1 that is to say1 that gross part that seems to be composed of the two inferior ,elements of ,earth and ,water1 doth return unto the ,earth1 and there in time consume away1 some bodies in a longer time1 some in a shorter3 ,but the third part which he calleth the ,astral ,spirit1 or ,sydereal ,body1 as being firmamental1 and consisting of the two superior ,elements of ,air and ,fire1 it 7he saith7 returneth into its ,sepulcher of the ,air1 where in time it is also consumed1 but requireth a longer time than the body1 in regard it consisteth of more pure ,elements than the other1 and that one of these ,astral ,spirits or ,bodies doth consume sooner than another1 as they are more impure1 or pure4 ,and that it is this spirit that carrieth along with it the thoughts1 cogitations1 desires and imaginations that were impressed upon the mind at the time of death1 with the sensitive faculties of concupiscibility and irascibility4 ,and that it is this spirit or body 7and not the ,soul that resteth in the hands of the ,lord7 that appeareth1 and is most usually conversant in those places1 and those negotiations that the mind of the person living 7whose spirit it was7 did most earnestly follow1 and especially those things that at the very point of death1 were most strongly impressed upon this spirit1 as in the case of the person murthered1 whose mind in the very minute of the murther1 receiveth a most deep impression of detestation and revenge against the murtherer1 which this spirit bearing with it1 doth by all means possible seek the accomplishment of that revenge1 and therefore doth cause dreams of discovery1 bleedings and strange motions of the body murthered1 and sometimes plain apparitions of the persons murthered1 in their usual shape and habit1 and doth vocally and audibly reveal the murther with all the circumstances10 as is apparent in the two forementioned ,histories of the apparition of ,fletcher to ,raynard1 and of the ,woman murthered by ,mark ,sharp1 to the ,miller ,grimes4 ,sidenote3 ,de ,anim4 ,brut4 c4 #a1 #b4 #d4 ,and this ,astral ,spirit is no more than that part in ,man that is commonly called the sensitive ,soul1 and by the ,schools is commonly defined thus3 8,anima sentiens est vis1 qu apprehendit percipit ea qu extra ipsam sunt4 ,and this is corporeal1 and 7as ,dr4 ,willis holdeth7 mortal and coextended with the ,body1 and that it hath the power of imagination1 appetite1 desire1 and aversion and the like1 and in a manner1 a sensitive way of ratiocination1 and yet is distinct from the rational ,soul or ,mens that is incorporeal1 immortal1 and far more excellent40 ,and perspicacious ,helmont holding this sensitive ,soul to be distinct from the mens or immortal and rational ,soul1 saith thus3 ,est ergo anima sensitiva1 caduca1 mortalis1 mera lux vitalis data patre luminum1 nec alio modo verboq2 explicabilis4 ,but of the rational ,soul he saith3 ,ipsa autem mens immortalis1 est substantia lucida1 incorporea1 immediate ,dei sui imaginem referens1 quia eandem in creando1 sive in ipso ,empsychosis instanti1 sibi insculptam suscepit4 ,so that both these late and learned ,authors hold1 that in every ,man there are two distinct ,souls1 the sensitive that is mortal1 corporeal1 and coextended with the ,body1 and the rational1 that is immortal and absolutely incorporeal3 so that though in words and terms they seem to differ1 yet in substance they agree4 ,for the ,hermetick ,school1 the ,platonists1 ,paracelsus1 ,jacob ,behemen1 and others do hold three parts in ,man which they call1 ,soul1 ,spirit and ,body1 and these two last ,authors do hold the body to be one part in ,man1 and two ,souls besides1 the sensitive and rational that are two distinct parts1 the one corporeal and mortal1 and the other incorporeal and immortal1 and so they do but nominally differ4 ,and now our task must be to prove1 that first there are such three parts in ,man1 and that after death they do separately exist1 which we shall attempt in this order4 ,sidenote3 ,gen4 #a4 #cj4 ,sidenote3 ,eccles4 #c4 #ba4 ,sidenote3 ,ibid4 #ab4 #g4 ,sidenote3 ,matth4 #aj4 #bh4 ,sidenote3 ,acts #bj4 #aj4 ,sidenote3 ,luke #bc4 #df4 #a4 ,though arguments taken notatione nominis1 do not necessarily prove1 yet they illustrate1 and render the case plain and intelligible2 and we shall find that the ,hebrews have three distinct appellations for these three parts4 ,as for the ,soul1 either rational or sensitive1 or vital spirit1 they use ,nephesh which is common to brutes and reptiles as well as to ,man1 as saith the ,text3 ,and to every beast of the earth1 and to every fowl of the air1 and to every thing that creepeth upon the earth in which there is a living soul1 ,nephesh-,haiah4 ,and therefore to distinguish the rational and immortal ,soul1 from this which is sensitive1 mortal and common with brutes1 the ,text saith3 ,and the ,lord ,god formed man of the dust of the earth1 and breathed into his nostrils the breath of life1 and man became a living soul4 ,upon which ,tremellius gives us this note3 ,ut clarius appareret discrimen quod est inter animam hominis1 reliquorum animantium3 ,horum enim anim ex eadem materia provenerunt1 unde corpora habebant1 illius ver anima spiritale quiddam est ,divinum4 ,and upon the words2 ,sic fuit homo4 ,id est 7ait7 hac ratione factum est1 ut terrea illa statua animata viveret4 ,another word they use1 which is ,ruah1 and this is also generally attributed to ,men and ,beasts1 as the words of ,solomon do witness4 ,who knoweth the spirit of man that goeth upwards1 and the spirit of the beast that goeth downward to the earth8 ,and in both these1 touching both ,man and ,beast1 the word ,ruah is used as common to them both2 and sometimes it is taken specially for the rational immortal ,soul1 as1 ,and the spirit shall return unto ,god who gave it4 ,also they have the word ,niblah1 and ,basar1 that is1 corpus1 caro1 or cadaver1 and by these three they set forth1 or distinguish these three parts4 ,and the ,grecians have likewise their three several names for these parts1 as 1 anima1 vita1 which is taken promiscuously sometimes for the rational and immortal ,soul1 as in this place2 ,and fear not them which kill the body1 but are not able to kill the soul3 but rather fear him which is able to destroy both soul and body in hell4 ,and it is taken for the life in that of the ,acts3 ,and ,paul said1 ,trouble not your selves1 his life is in him4 ,also they have the word 1 ,spiritus1 ventus1 spiritus vit1 being variously taken1 yet sometimes for the rational and immortal ,soul1 as ,father into thy hands ,i commend my spirit4 ,so they have the word 1 ,corpus1 the body or gross and fleshly part4 ,and to these accord the three ,latine terms for these three distinct parts2 ,anima1 ,spiritus and ,corpus4 ,sidenote3 ,mens ad ,herm4 p4 #ba4 ,sidenote3 ,pimand4 c4 #ab4 p4 mihi #dea4 ,sidenote3 ,comment4 in ,conviv4 ,platon4 p4 #djj4 ,sidenote3 ,vid4 ,de ,anim4 ,brutor4 c4 #g4 p4 #gc4 #b4 ,this opinion of these three parts in ,man1 to wit ,body1 ,soul and ,spirit1 is neither new1 nor wants ,authors of sufficient credit and learning to be its ,patrons4 ,for ,hermes ,trismegistus an ,author almost of the greatest ,antiquity saith thus3 1 1 4 ,that is1 ,god is in the mind1 the mind in the soul1 and the soul in matter4 ,but ,marsilius ,ficinus gives it thus3 ,beatus ,deus1 ,dmon bonus1 animam esse in corpore1 mentem in anima1 in mente verbum pronunciavit4 ,and further addeth3 ,deus ver circa omnia1 simul atq2 per omnia1 mens circa animam1 anima circa arem1 ar circa materiam4 ,and some give it more fully thus4 ,god is in the mind1 the mind in the ,soul1 the ,soul in the ,spirit1 the ,spirit in the blood1 and the blood in the ,body4 ,but besides this ancient testimony1 it is apparent that the whole ,school of the ,platonists1 both the elder and later were of this opinion1 and also the most of the ,cabalists3 ,for ,ficinus from the ,doctrine of ,plato tells us this3 ,human cogitationis domicilium anima ipsa est4 ,anim domicilium spiritus4 ,domicilium spiritus hujus est corpus4 ,but omitting multitudes of others that are strong ,champions for this ,tenent1 we think for authorities to acquiesce in that of our most learned ,physician and ,anatomist ,dr4 ,willis1 and in those that he hath quoted1 which we shall give in the ,english3 ,first he saith3 8,lest ,i be tedious in rehearsing many1 it pleaseth me here only to cite two ,authors 7but either of which is a ,troop7 for the confutation of the contrary opinion4 ,the one 7he saith7 is the most famous ,philosopher ,petrus ,gassendus1 who ,physic4 ,sect4 #c4 lib4 #i4 c4 #aa4 doth divide1 toto ,clo1 7as is said7 the mind of man1 from the other sensitive power1 as much as is possible to be done1 by many and most signal notes of discrimination1 yea disjoining of them 7as it is said in the ,schools7 by specific differences3 ,because when he had shewed this to be corporeal1 extended1 nascible and corruptible1 he saith the other is an incorporeal substance1 and therefore immortal1 which is immediately created1 and infused into the body by ,god2 to which opinion he sheweth ,pythagoras1 ,plato1 ,aristotle1 and for the most part all the ancient ,philosophers1 except ,epicurus1 did much agree2 excepting notwithstanding that they did hold1 as not knowing the origin of the ,soul1 which they judged to be immortal1 that it being cropt off from the soul of the world1 did slide into the body1 and that it was poured again into the ,soul of the world either immediately1 or at the last mediately1 after its transmigration into other bodies40 ,sidenote3 ,ibid4 p4 #gd4 ,the other suffrage 7he saith7 upon this matter1 is of the most learned ,divine ,dr4 ,hamond1 our ,countryman1 who opening the ,text ,epist4 ,thessalo4 #a4 c4 #e4 v4 #bc4 to wit1 your whole spirit and soul and body c4 8,he saith that ,man is divided into three parts4 #a4 ,to wit1 into the body1 by which is denoted the flesh and the members4 #b4 ,into the vital soul1 which in like manner being animal and sensitive is common to man with the bruits4 #c4 ,into the spirit1 by which the rational soul1 that was first created of ,god1 is signified1 which also being immortal doth return unto ,god4 ,annot4 in ,nov4 ,testam4 lib4 p4 #gaa40 ,this his exposition he confirmeth by ,testimonies brought from ,ethnick ,authors1 and also from the ancient ,fathers4 ,from all which the learned ,dr4 doth make this conclusion3 8,and from the things above 7he saith7 it is most evidently manifest1 that man being as it were an ,amphibious animal1 or of a middle nature and order betwixt the ,angels and bruits1 with these he doth communicate by a corporeal soul1 framed of the vital blood and the stock of animal spirit1 joyned likewise in one2 and with the other he communicates by an intelligent soul immaterial and immortal40 ,and thus much for arguments brought from humane authority1 which are prevalent1 if they be brought affirmatively 7as these are7 from learned men or ,artificers1 and so we shall proceed to further kind of proofs4 ,sidenote3 #a ,thes4 #e4 #bc4 ,sidenote3 ,ephes4 #d4 #ag4 #c4 ,but an argument arising from ,divine ,authority is of the most force of all1 and therefore let us a little survey the ,text it self1 which in our ,english ,translation is thus3 ,and the very ,god of peace sanctifie you wholly3 ,and ,i pray ,god your whole ,spirit1 and ,soul1 and ,body be preserved blameless1 unto the coming of our ,lord ,jesus ,christ4 ,the ,apostle having given the believing ,thessalonians all the spiritual counsel that could be necessary1 to bring them to the perfection of sanctification1 doth pray for them1 that the ,god of peace would sanctifie them wholly1 or as the word signifieth 7as ,arias ,montanus hath rendered it7 omninperfectos1 altogether perfect1 ,and that the whole1 1 that is the whole part1 portion or lot 7for so the word properly signifieth7 which he nameth by ,spirit1 ,soul and ,body1 to be preserved blameless1 unto the coming of our ,lord ,jesus ,christ4 ,and therefore to this doth learned ,beza add this note3 8,tum demm igitur 7ait7 homo integer sanctificatus fuerit1 quum nihil cogitabit spiritus1 nihil appetet anima1 nihil exequetur corpus1 quod cum ,dei voluntate non consentiat40 ,and before he had said3 8,therefore ,paul by the appellation of spirit doth signifie the mind1 in which the principal stain lieth3 and by the ,soul the rest of the inferior faculties1 and by the body the domicile of the ,soul40 ,and in another place he saith3 8,the mind is become vain1 the cogitation obscured1 the appetite hardened40 ,and to the same purpose doth learned ,rollock upon the place say thus much3 8,sanctification1 or transformation is not of any one part1 but of all the parts1 and of the whole man4 ,for there is no part or particle in man1 which was not deformed in that first fall1 and made as it were monstrous4 ,therefore 1 or transformation ought to be of the whole man and of every singular part of him4 ,and further he saith3 ,for the whole man the ,apostle hath here the enumeration of his principal parts4 ,and they are three in number1 ,spirit1 ,soul and ,body4 ,by the spirit 7he saith7 ,i understand the mind1 which the ,apostle ,eph4 #d4 #bd4 calleth the spirit of the mind1 and this is no other thing than the faculty of the rational mind1 which is discerned in invention1 and in judging of things found out4 ,by the name of soul 7he saith7 ,i understand all those inferior faculties of the mind1 as are the animal which are also called natural4 ,the body doth follow these parts1 to wit that gross part which is the instrument by which the spirit and soul do exert their functions and operations40 ,by all which it is most clear1 that though they call them faculties1 yet they are distinct essential parts of the whole man1 which is most manifest1 in that the body1 though one of these three1 cannot be a faculty1 but a meer instrument1 and yet is one of the essential parts1 that doth integrate the whole man4 ,but whosoever shall seriously consider1 how little satisfaction the definition of a faculty given by either ,philosophers or ,physicians1 will bring to a clear understanding1 may easily perceive1 that distinct parts are commonly taken to be faculties4 ,sidenote3 ,ut supra c4 #g4 p4 #gd4 #d4 ,the first argument that this learned ,physician urgeth1 to prove that there are two ,souls in man1 the one sensitive and corporeal1 the other rational1 immortal and incorporeal1 is in this order4 8,but 7he saith7 whereas it is said that the rational soul doth by it self exercise every of the animal faculties1 it is most of all improbable1 because the actions and passions of all the animal senses and motions are corporeal1 divided and extended to various parts1 to perform which immediately the incorporeal and indivisible soul 7if so be it be finite7 seemeth unfit or unable4 ,further 7he saith7 what belongeth unto that vulgar opinion1 that the sensitive soul is subordinate to the rational1 and as it were swallowed up of it1 that that which is the soul in brutes1 in man becomes a meer power2 these are the trifles of the ,schools4 ,for how should the sensitive soul of man1 which before hath been in act a subsistent1 material and extended substance1 losing its essence1 at the advent of the rational soul1 degenerate into a meer qualitie8 ,but if it be asserted that the rational soul1 by its advent also doth introduce life and sensation1 then man doth not generate an animated man1 but only a formless body1 or a rude heap of flesh40 #e4 ,another argument he useth to prove these two souls in man is this3 8,therefore 7he saith7 it being supposed that the rational soul doth come to the body before animated of the other corporeal soul1 we may inquire1 by what band or tye1 seeing it is a pure spirit1 can it be united to this1 seeing it hath not parts1 by which it might be tied1 or adhere to the whole or any of the parts8 ,and therefore he thinketh that concerning this point it is to be said with most learned ,gassendus3 ,that the corporeal soul is the immediate subject of the rational soul1 of which seeing it is the act1 perfection1 complement and form1 also by it the rational soul is made or becometh the form and act of the humane body4 ,but seeing that it doth scarce seem like or necessary1 that the whole corporeal soul should be possessed of the whole rational soul2 ,therefore it is lawful to determine that this rational soul1 being purely spiritual1 should reside as in its ,throne1 in the principal part or faculty of it1 to wit in the imagination1 framed of a small portion of the animal spirits1 being most subtile1 and seated in the very middle or center of the brain40 #f4 ,another chief argument that he useth to prove these two souls in man1 is the strife and disagreements that are within man3 8,because 7he saith7 the intellect and imagination are not wont to agree in so many things1 but that also the sensitive appetite doth dissent in more things3 ,from whose litigations moreover it shall be lawful to argue1 that the moodes of the aforesaid souls1 both in respect of subsisting and operating1 are distinct4 ,for as there is in man a double cognitive power1 to wit the intellect and imagination1 so there is a double appetite1 the ,will proceeding from the ,intellect1 which is the ,page or servant of the rational soul1 and the sensitive ,appetite1 which cohering to the imagination1 is said to be the hands1 or procuratrix of the corporeal soul40 ,sidenote3 ,ephes4 #d4 #ah4 #g4 ,to these we shall add1 that when the understanding is truly enlightened with the spirit of ,god1 and led by the true light of the ,gospel1 in the ways of ,christ1 then is man said to be spiritual1 because the carnal mind and the sensitive appetite are subdued and brought under to the obedience of ,christ by his grace4 ,so also when the understanding is darkned1 as saith the ,apostle2 ,having the understanding darkened1 being alienated from the life of ,god thorow the ignorance that is in them1 because of the blindness of their hearts4 ,then man becomes wholly led with the carnal and sensual appetite1 and is therefore called 1 the natural1 animal or soully man3 ,and in both these conditions the organical body is led and acted according to the ruling power1 either of the ,spirit of ,god1 and so it is yielded up a living sacrifice to ,god1 or of the spirit of darkness1 corruption1 and the sensitive appetite1 and so is an instrument of all unrighteousness4 ,by all which it is most manifest that there are in man these three parts1 of ,body1 ,soul1 and ,spirit1 which was the thing undertaken to be proved4 #h4 ,lastly as to this point1 it is a certain truth that two extreams cannot be joined or coupled together1 but by some middle thing that participated or cometh near to the nature of both4 ,so the ,soul which 7by the unanimous consent of all men7 is a spiritual and pure1 immaterial and incorporeal substance cannot be united to the body1 which is a most gross1 thick and corporeal substance1 without the intervention of some middle nature1 fit to conjoin and unite those extreams together1 which is this sensitive and corporeal ,soul or ,astral ,spirit1 which in respect of the one extream incorporeal1 yet of the most pure sort of bodies that are in nature1 and that which approacheth most near to a spiritual and immaterial substance1 and therefore most fit to be the immediate receptacle of the incorporeal ,soul3 ,and also it being truly body doth easily join with the gross body1 as indeed being congenerate with it1 and so becomes vinculum nexus of the immaterial ,soul and the more gross body1 that without it could not be united4 ,now having 7as we conceive7 sufficiently proved that there are in man these three distinct parts of ,body1 ,soul1 and ,spirit1 in the next place we are to shew that these three may1 and do separately exist1 and that we shall endeavour by these reasons4 ,sidenote3 ,reas4 #a4 ,sidenote3 ,eccl4 #ab4 #g4 ,sidenote3 #b ,cor4 #e4 #a4 #a4 ,it is manifest by ,divine ,authority that the spirit1 that is the rational1 immortal and incorporeal soul1 doth return to ,god that gave it4 ,that is not to be annihilated or to vanish into nothing1 but to abide and remain forever or eviternally4 ,for the ,apostle saith3 ,for we know1 that if our earthly tabernacle or house were dissolved1 we have a building of ,god1 an house not made with hands1 eternal in the heavens4 ,by which it is manifest that the immaterial ,soul doth exist eternally ex parte post1 as the ,schools say1 and also the gross body being separated from the immortal ,soul1 doth by it self exist until it be consumed in the grave1 or by corruption be changed into earth1 or some other things1 or that the ,atomes be dispersed1 and joined unto1 or figurated into some other bodies4 ,so it is most highly rational that this sensitive ,soul1 or ,astral ,spirit1 which is corporeal1 should also exist by it self for some time1 until it be dissipated and wasted1 in which time it may 7and doubtlesly doth7 make these apparitions1 motions and bleedings of the murthered bodies4 ,sidenote3 ,reas4 #b4 #b4 ,upon the supposition that the rational ,soul be not ex traduce1 but be infused after the bodily organs be fitted and prepared1 which is the firm ,tenent of all ,divines ,ancient1 middle and ,modern1 and must upon the granting of it to be simply1 and absolutely immaterial and incorporeal 7which is indisputable7 of necessity be infused1 because no immaterial substance can be produced or generated by the motion of any agent1 that is meerly material1 or forth of any material substance whatsoever4 ,and therefore ,i say that the ,soul being infused1 it must of necessity follow the organized body1 that could not exist 7except as a lump of flesh7 without the corporeal sensitive soul2 which must of necessity demonstrate1 that as they did separately exist before the union of the ,soul and ,body1 so they also do exist distinctly after their separation by death1 and so the ,astral ,spirit may effect the things we have asserted4 ,sidenote3 ,reas4 #c4 ,sidenote3 ,histor4 rarior4 ,obs4 #fb4 p4 #cbe1 #cbf4 #c4 ,and if the experiment be certainly true that is averred by ,borellus1 ,kircher1 ,gaffarel1 and others 7who might be ashamed to affirm it as their own trial1 or as ocular witnesses1 if not true7 that the figures and colours of a plant may be perfectly represented1 and seen in glasses1 being by a little heat raised forth of the ashes4 ,then 7if this be true7 it is not only possible1 but rational1 that animals as well as plants1 have their ,ideas or ,figures existing after the gross body or parts be destroyed1 and so these apparitions are but only those ,astral shapes and figures4 ,but also there are shapes and apparitions of ,men1 that must of necessity prove that these corporeal ,souls or ,astral ,spirits do exist apart1 and attend upon or are near the blood1 or bodies2 of which ,borellus ,physician to the ,king of ,france1 gives us these two relations4 ,sidenote3 ,hist4 #a4 #a4 ,n4 de ,richier a ,soap-maker 7he saith7 and ,bernardus ,germanus from the relation of the ,lord of ,gerzan1 and others1 distilling mans blood at ,paris1 which they thought to be the true matter of the ,philosophers-stone2 they saw in the cucurbit or glass body1 the ,phantasm1 or shape of a ,man1 from whom bloody rayes did seem to proceed1 and the glass being broken they found the figure as though of a skull1 in the remaining fces4 ,sidenote3 ,hist4 #b4 #b4 ,there were three curious persons also at ,paris1 that taking the ,church earth-mould from ,s4 ,innocents ,church1 supposing it to be the matter of the stone1 did distill it and work upon it1 and in the glasses they did perceive certain ,phantasms or ,shapes of ,men1 of which they were no little afraid4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,de ,myst4 ,sang4 ,anatom4 c4 #f4 p4 #bcc4 #c4 ,our ,countryman ,dr4 ,flud a person of much learning and great sincerity1 doth tell us this well attested story3 8,that a certain ,chymical ,operator1 by name ,la ,pierre1 near that place in ,paris called ,le ,temple1 received blood from the hands of a certain ,bishop to operate upon4 ,which he setting to work upon the ,saturday1 did continue it for a week with divers degrees of fire1 and that about midnight the ,friday following1 this ,artificer lying in a ,chamber next to his ,laboratory1 betwixt sleeping and waking1 heard an horrible noise1 like unto the lowing of ,kine1 or the roaring of a ,lion2 and continuing quiet1 after the ceasing of the sound in the ,laboratory1 the ,moon being at the full by shining enlightening the ,chamber1 suddenly betwixt himself and the ,window he saw a thick little cloud1 condensed into an oval form1 which after by little and little did seem compleatly to put on the shape of a ,man1 and making another and a sharp clamour1 did suddenly vanish4 ,and that not only some ,noble ,persons in the next ,chambers1 but also the ,host with his ,wife1 lying in a lower room of the house1 and also the neighbors dwelling in the opposite side of the street1 did distinctly hear as well the bellowing as the voice1 and some of them were awaked with the vehemency thereof4 ,but the ,artificer said that in this he found solace1 because the ,bishop of whom he had it1 did admonish him1 that if any of them from whom the blood was extracted1 should die in the time of its putrefaction1 his ,spirit was wont often to appear to the sight of the ,artificer1 with perturbation4 ,also forthwith upon ,saturday following he took the retort from the ,furnace and broke it with the light stroak of a little key1 and there in the remaining blood found the perfect representation of an humane head1 agreeable in face1 eyes1 nostrils1 mouth and hairs1 that were somewhat thin and of a golden colour4 ,and of this last there were many ocular witnesses1 as the ,noble person ,lord of ,bourdalone1 the ,chief ,secretary to the ,duke of ,guise1 and that he had this relation from the ,lord of ,menanton living in that house at the same time1 from a certain ,doctor of ,physick1 from the owner of the house1 and many others40 ,so that it is most evident that there are not only three essential1 and distinct parts in ,man1 as the gross body1 consisting of ,earth and ,water1 which at death returns to the earth again1 the sensitive and corporeal ,soul1 or ,astral ,spirit1 consisting of ,fire and ,air1 that at death wandereth in the air1 or near the body1 and the immortal and incorporeal ,soul that immediately returns to ,god that gave it3 ,but also that after death they all three exist separately2 the ,soul in immortality1 and the body in the earth1 though soon consuming2 and the ,astral spirit that wanders in the air1 and without doubt doth make these strange apparitions1 motions1 and bleedings2 and so we conclude this tedious discourse with the ,chapter4 ,,chap4 ,,xvii4 ,of the force and efficacy of ,words or ,charms1 whether they effect any thing at all or not1 and if they do1 whether it be by ,natural or ,diabolical virtue and force4 ,there is nothing almost so common not only in the ,poets 7who have been the chief disseminators of many such things7 but in most of other ,authors1 as the mention of the force of ,charms and ,incantations3 ,and yet if we narrowly search into the bottom of the matter1 there is nothing more difficult than to find out any truth of the effects of them1 in matters of fact2 and therefore that we may more clearly manifest what we have proposed in this ,chapter1 we shall first premise these few things4 #a4 ,those that take the effects of them to be great1 as many ,divines1 ,philosophers1 and ,physicians do1 suppose no efficacy in them solely1 holding that quantitates rerum nullius sunt efficaci1 but that they are only signs from the ,devil to delude the minds of those that use them1 and in the mean time that the ,devil doth produce the effects4 ,but it had been well1 if those that are of this opinion1 had shewed us the ways and means how the ,devil doth operate such things1 seeing he can do nothing in corporeal matter but by natural means3 ,so that either we must confess that there is no force at all in ,charms1 or that the effects produced are by natural means4 ,sidenote3 ,syl4 ,syl4 ,cent4 #aj4 p4 #ehc4 #b4 ,neither can we assent fully to those that hold1 that the force of imagination can work strange things upon other bodies1 distinct and separate from the body imaginant1 upon which it is not denied to have power to operate very wonderful things2 and that for the reason given by the most learned ,lord ,verulam1 which is this3 ,experimenta qu vim imaginationis in corpora aliena solid probent1 pauca aut nulla prorsus sunt2 cum fascini exempla huc non faciant1 quod ,dmonum interventu fortasse non careant4 ,sidenote3 ,ibid4 p4 #eed4 ,sidenote3 ,medicina ,magnetica1 p4 #ad1 #ag1 #ai4 #c4 ,i said not assent fully1 because there are some reasons that incline me to believe the possibility of it1 though there be hardly found any experiments that solidly prove it4 ,for as the said ,lord ,verulam saith again3 ,movendi sunt homines1 ne fidem detrahant operationibus ex transmissione spirituum1 vi imaginationis1 quia eventus quandoq2 fallit4 ,and there are so many learned ,authors 7though ,dr4 ,casaubon according to his scurrilous manner stiles them ,enthusiastical ,arabs7 of all sorts1 that do stifly maintain the power of the imagination upon extraneous bodies1 with such strength of argument1 that ,i much stagger concerning the point1 and therefore dare not say my assent is fully to either4 ,for learned ,dr4 ,willis having 7as we conceive7 unanswerably proved that there is a twofold ,soul in ,man1 and that the one which is the sensitive1 is corporeal1 though much approaching to the nature of spirit1 how far the force of imagination1 which is its instrument1 may reach1 or what it may work at distance1 is not easy to determine4 ,and if the ,soul1 as ,helmont laboureth to prove1 by the ,prerogative of its creation can when suscitated by strong desire and exalted phantasie operate per nutum1 then it must needs follow1 that it may work upon other bodies than its own1 and so using ,words1 ,charms1 ,characters and ,images may bring to pass strange things4 ,but if these three conclusions be certain and true1 written by the pen of a most learned1 though less vulgarly known ,author1 to wit3 8#a4 ,the ,soul is not only in its proper visible body1 but also without it2 neither is it circumscribed in an organical body4 #b4 ,the ,soul worketh without1 or beyond its proper body commonly so called4 #c4 ,from every body flow corporeal beams1 by which the ,soul worketh by its presence1 and giveth them energie and power of working3 ,and these beams are not only corporeal1 but of divers parts also30 ,if these 7,i say7 be certain1 then doth the imagination work at distance by means of those beams1 and consequently ,words and ,charms1 and such like may be the means and instruments1 by which the imagination 7being the principal power of the sensitive ,soul7 may operate strange things at distance1 and so that not be vain which learned ,agrippa tells us4 ,nos habitat1 non ,tartara1 sed nec sydera ,cli3 ,spiritus in nobis qui viget1 illa facit4 ,and we have before sufficiently proved1 that the species of bodies are corporeal1 and it is plain1 that these operate upon our eyes at a vast distance1 and do intersect one another in the air without confusion4 ,and we must in all reason acknowledge that the sensitive ,soul1 must needs be of as much purity1 and energie as those that we call the sensible1 or visible species of things1 and then it must necessarily follow1 that it by the means of the imagination may operate at a great distance1 and so words and charms may from thence have power and operation4 ,for learned ,agrippa that great ,philosopher1 and master of lawful and natural ,magick and not of that which is accounted diabolical 7as the wretched pen of ,paulus ,jovius hath painted him7 holds this3 ,quod unicuiq2 homini impressus est ,character ,divinus1 cujus vigore potest pertingere ad operandum mirabilia4 ,which if so1 then many words1 charms and the like1 have a natural efficacy to work wonderful things1 and that at a great distance also4 ,sidenote3 ,vt supra p4 #eee1 #eef4 #d4 ,i cannot likewise but take notice of another caution1 very pertinent to our present purpose1 given us also by the said ,lord ,verulam1 and in ,english is this3 8,again men are to be holden back from the peril of credulity1 lest here they too much rashly incline with an easy faith1 because they often see the event to answer to the operations4 ,for the cause of the success is to be referred often to the forces of the affections and imaginations in the body that is the agent1 which by a certain secondary reason may act in a diverse body4 ,as for example3 ,if any one carry about the figure of a ,planet or a ,ring or a part of some beast1 being certainly perswaded1 that it will prove helpful unto him in promoting his love1 or that he may be preserved from danger or wound in battel1 or in strife that he may overcome c4 it may render his wit more stirring1 or may add spurs to his industry1 or may cherish confidence and hold up constancie1 from which perchancie he might have slided4 ,now who is ignorant what industry and a mind tenacious of its purpose1 may design and bring to pass in civil affairs8 ,therefore 7he concludeth7 he should err and deceive and be deceived1 who should ascribe these things to the force of imagination upon the body of another1 which his own imagination worketh in his own body40 ,and therefore this may caution all that would judge aright of the force and effects of words and charms that they may perhaps neither flow from the nature or efficacy of the words1 nor from the force of the imagination of him or her that pronounceth1 writeth1 giveth or applieth the charm1 but from the imagination and belief of the person to whom they are applied1 and for whom they are intended4 ,for it is manifest by common experience 7and we our selves have known it to be certain7 that these charms either pronounced1 or written and hung about the patients neck1 have produced the greatest effects1 upon such as are of the weakest judgment and reason1 as ,women1 ,children1 and ignorant and superstitious persons1 who have great confidence in such vain and inefficacious trifles2 and that they seldom or never produce any effects at all1 upon such as are obstinate ,infidels in the belief of their operations1 and ,i fear we shall not 7or very hardly7 find any instance to make this good1 that they effectively work upon such as are utterly diffident of their force or power4 ,sidenote3 ,cent4 ,problem4 ,decad4 #b4 p4 #ch4 ,sidenote3 ,de ,fascino lib4 #a4 c4 #e4 p4 #bb4 #e4 ,it hath sometimes been a question1 ,whether a rational ,physician in the curing of melancholy persons1 or others in some odd diseases1 ought to grant the use of ,characters or ,charms1 and such ridiculous administrations8 ,which is decided in the affirmative1 that it is lawful and necessary to use them1 by that able and learned ,physician ,gregorius ,horstius1 by eight strong and convincing arguments4 ,and we our selves having practised the art of medicine in all its parts in the ,north of ,england1 where ,ignorance1 ,popery1 and superstition doth much abound1 and where for the most part the common people1 if they chance to have any sort of the ,epilepsie1 ,palsie1 ,convulsions or the like1 do presently perswade themselves that they are bewitched1 fore-spoken1 blasted1 fairy-taken1 or haunted with some evil spirit1 and the like2 and if you should by plain reasons shew them1 that they are deceived1 and that there is no such matter1 but that it is a natural disease1 say what you can they shall not believe you1 but account you a ,physician of small or no value1 and whatsoever you do to them1 it shall hardly do them any good at all1 because of the fixedness of their depraved and prepossessed imagination4 ,but if you indulge their fancy1 and seem to concur in opinion with them1 and hang any insignificant thing about their necks1 assuring them that it is a most efficacious and powerful charm1 you may then easily settle their imaginations1 and then give them that which is proper to eradicate the cause of their disease1 and so you may cure them1 as we have done great numbers4 ,here it is most manifest that the charm or appension hath no efficacy at all1 and yet accidentally1 it conduces to settle their fancies and confidences1 which conduceth much to their cures4 ,and from hence it comes to pass that by reason of the fixed belief of the party to whom the charm is applied1 there are many helped1 when the causality and efficiency is solely in the person imaginant and confident of receiving help by the means of the charm1 and no efficacy at all in the charm it self1 nor no diabolical concurrence1 besides what obliquity may be in the minds of the actors1 nor no agency in the imagination of the charmer1 to produce the effect3 yet because often people are cured thereby1 the common people 7and sometimes the learned also7 do attribute the whole effect unto the charm1 when indeed it effecteth nothing at all4 ,and to this purpose ,varius doth quote a passage from ,galen1 which is this3 ,sunt quidam natura lti1 qui quando grotant1 si eos sanos futuros medicus confirmet1 convalescunt2 quorum spes sanitatis est causa3 medicus si animi desiderium incantatione1 aut alicujus rei ad collum appensione adjuverit1 citius ad valetudinem perducet4 ,but we now come to examine if we can find any convincing examples1 from ,authors of credit1 that in words1 characters and charms there is any force or efficacy2 and this we shall endeavour from the best and most punctual ,authors1 that have come within the compass of our knowledge1 or reading1 and that in this order1 to which we shall add some observations4 ,sidenote3 ,de abdit4 rer4 caus4 l4 #a4 c4 #aa4 p4 #fe4 ,sidenote3 ,hist4 #a4 #a4 ,i think there are few that have been1 or are ,students or ,practitioners in the ,art of ,medicine1 that have not either heard1 or read the writing of that most able and learned person ,johannes ,fernelius who was ,physician to the most ,christian ,king of ,france ,henry the second1 who in that most profound piece that he writ1 ,de abditis rerum causis1 gives us as an ocular witness this relation4 8,i have 7he saith7 seen a certain ,man1 who by the virtue or force of words did brings various ,specters1 or ,apparitions into a looking-glass1 which did there so clearly express forthwith either in writing or in true images1 whatsoever he commanded1 that all things were readily and easily known to those that were by40 ,sidenote3 ,observ4 #a4 #a4 ,from hence we may observe1 that ,fernelius seeing this 7as he saith7 with his eyes1 cannot 7being so great a ,scholar1 and a circumspect person7 be imagined to have been deceived1 or imposed upon2 though as much as he relates might have been brought to pass by the artificial placing of the glass1 and having several images and things written moved by a confederate placed in some secret corner1 where the images might fitly be reflected from the glass to the sight of the by-standers1 or by some other means performed by the optical science and confederacy4 ,and it is no sure ground to introduce a ,demon to act the business1 when artificial means may rationally solve the matter1 neither was it impossible but he might mistake in the conjecture of the cause of those ,phenomena4 ,sidenote3 ,observ4 #b4 #b4 ,and though he seems by his preceeding discourse1 to believe it to have been caused but by a league and compact betwixt the person that shewed it1 and some ,cacodmon3 yet he bringeth no better proof for it1 than the rotten authority of ,porphyrius and ,proclus1 and no convincing argument that ,demons can perform any such strange matters4 ,and however if they were the meer apparitions of evil spirits1 it is much to be wondered that ,fernelius would be present at any such sinful and dangerous sights1 or have such familiar conversation with any of that damned crew1 seeing he there saith3 ,qu omnes prorsus van captios sunt artes4 ,sidenote3 ,observ4 #c4 #c4 ,if these ,apparitions were caused by ,cacodmons1 then there was no efficacy in the words at all1 they were nothing but the sign of the league betwixt the evil spirit1 and the person that represented them2 and then he need not have said1 that they were derived into the glass vi verborum1 and so this will not prove that it was effected by force of the words4 ,but if all this that he relates1 did proceed but from lawful and natural causes1 as ,paracelsus strongly holds 7the glass being but made as that which he saw in ,spain1 of the ,electrum that he mentions7 then the words might be efficacious1 and so it is a punctual instance to prove that words are operative1 which is the thing de facto1 that we here seek after4 ,sidenote3 ,hist4 #b4 ,sidenote3 ,de ,medic4 ,histor4 mirab4 lib4 #b c4 #a4 p4 #bf4 ,sidenote3 ,of ,credul4 and ,incred4 p4 #he4 #b4 ,the next ,history to this purpose we shall take from ,antonius ,benevenius1 as we find him quoted by that learned person ,marcellus ,donatus1 and likewise ,dr4 ,casaubon 7for ,i have not the book by me7 who renders it thus4 8,a ,souldier had an arrow shot through the left part of his breast1 so that the iron of it stuck to the very bone of the right shoulder4 ,great endeavours were used to get it out1 but to no purpose4 ,benevenius doth shew1 that it was not feasible without present death4 ,the ,man seeing himself forsaken by ,physicians and ,chirurgeons1 sends for a noted ,ariolus or ,conjurer3 who setting his two fingers upon the wound1 with some ,charms he used1 commanded the iron to come out1 which presently without any pain of the patient1 came forth1 and the ,man was presently healed3 ,and this the ,doctor1 who ,i presume had the book1 saith1 that ,benevenius saith vidimus we have seen it1 which ,marcellus ,donatus saith1 the ,author ascribed to the virtue of the words1 and others to the force of imagination40 ,sidenote3 ,observ4 #a4 #a4 ,here we may observe1 that this may either be brought to pass by the efficacy of the words or charms that he muttered1 and then we must needs confess that charms are of great and stupendious force3 or that it might be effected by the imagination of the ,charmer1 and then we must suppose 7which the most do deny7 that the imagination of the person imaginant1 hath power to operate upon extraneous bodies1 if it had power to cause the iron to come without harm forth of the wounded ,souldiers body1 or it may be caused 7and that in most probability7 by the imagination of the party wounded being excited and roused up by the uttering of the charm1 in which the patient 7in all likelihood7 had no small confidence4 ,and so however the charm was an accidental cause1 or 7as they use to say7 causa sine qua non1 of the bringing forth of the iron4 ,sidenote3 ,hist4 #c4 ,sidenote3 ,lection4 in ,fen4 #b4 ,avicen4 #c4 ,another ,history we must borrow from the aforesaid two ,authors ,donatus and ,dr4 ,casaubon1 which they have transcribed forth of ,johannes ,baptista ,montanus1 because ,i have not the ,author by me1 and is this3 8,my self with mine eyes1 you may 7he saith7 believe me1 have seen it3 ,a certain man who when he had made a circle and drawn some characters about it1 and uttered some words1 he did call together above a hundred ,serpents4 ,and further saith1 that though he did murmur certain words1 yet he holdeth1 that the bringing of the ,serpents together was not performed by the force of the words1 but by the power of a strong imagination1 and that some by the strength of imagination1 not of words1 are said to draw forth darts1 and to cure wounds40 ,sidenote3 ,observ4 #a4 #a4 ,and here we may take notice that this is a punctual and positive ,history1 plainly declaring the matter of fact1 in calling together above an hundred ,serpents1 and this must be done either by the force of the words1 or by the strength of the persons imagination1 or both1 unless we must admit the ,devil to perform it1 which may vainly be supposed1 but cannot be proved1 by what natural means he should bring it to pass4 ,but however the relation is very credible1 ,montanus being a famous ,physician and ,professor at ,padua1 and affirms it as seen with his own eyes4 ,sidenote3 ,hist4 #d4 ,sidenote3 ,wier4 de mag4 ,infant4 p4 #ib4 #d4 ,to these we may add one of sufficient credit from the learned ,masius1 as it is cited by ,wierus1 and ,dr4 ,casaubon 7which may be we have related before1 but not to this purpose7 and is this3 8,i also 7he saith7 have seen them who with words 7or charms7 could stop wild beasts1 and force them to await the stroak of the dart3 who also could force that ,domestick beastly creature1 which we call a ,rat1 as soon as seen1 amazed and astonished to stand still1 as it were immoveable1 until not by any deceit or ambushes1 but only stretching their hands1 they had taken them and strangled them40 ,this is from his own sight1 and he a ,man of undoubted veracity4 ,sidenote3 ,hist4 #e4 #e4 ,another take from the credit of ,dr4 ,casaubon who fathers it upon ,remigius1 but confesseth that at the time of his writing the story he could not find it in ,remigius his ,book1 and is this4 8,i have seen a ,man 7saith he7 who from all the neighbourhood 7or confines7 would draw ,serpents into the fire1 which was inclosed within a magical circle2 and when one of them1 bigger than the rest1 would not be brought in1 upon repetition of the charms before used1 he was forced1 and so into the fire he did yield himself with the rest1 and with it was compassed40 ,sidenote3 ,hist4 #f4 ,sidenote3 ,antidot4 against ,atheism4 c4 #b4 p4 #aff4 #f4 ,to these we shall adjoin another story written from ,wierus by ,dr4 ,moore thus3 8,and 7he saith7 ,wierus tells us this story of a ,charmer at ,saltzburg1 that when in the sight of the people he had charmed all the ,serpents into a ditch and killed them1 at last there came one huge one far bigger than the rest1 that leapt upon him and winded about his waste like a girdle1 and pulled him into the ditch1 and so killed the ,charmer himself in the conclusion40 ,and this great ,serpent the ,doctor taketh 7in his ,appendix7 to be a ,devil1 or a ,serpent actuated and guided by him1 but upon what grounds of reason ,i can no way understand4 ,sidenote3 ,archidox4 ,magic4 l4 #a4 p4 #fie4 ,these are the most material passages that in our reading we can find in credible and learned ,authors1 to prove thereby the effects of charms de facto1 and we confess they are all short1 and not sufficiently evidential1 as such a case may justly require2 and therefore we shall here add some testimonies of good ,authors that do strongly affirm and aver the same4 ,as not to stand upon the authorities of the ,cabalists1 ,platonists or ,arabians1 we find the truth of the charming of ,serpents avouched by ,paracelsus 7whose credit in this point1 may be equivalent to any others7 who saith thus3 8,but 7he saith7 answer me from whence is this1 that a ,serpent in ,helvetia1 ,algovia1 or ,suevia1 doth understand the ,greek ,idiom1 ,osy1 ,osya1 ,osy1 c4 ,when notwithstanding the ,greek tongue is not so common in this age1 with the ,helvetians1 ,algovians1 or ,suevians1 that the venenous worms should be able to learn it8 ,tell me 7he saith7 how1 where and from what causes1 ,serpents do understand these words1 or in what ,academies have they learned them1 that they should forthwith at the first hearing of those words1 stop their ears1 with their tail turned back1 lest they should be compelled to hear the words again reiterated8 ,for assoon as they hear them1 they contrary to their nature and cunning do forthwith lie immoveable1 and do pursue or hurt no man with their venemous biting1 when notwithstanding otherwise they on the sudden fly from the noise of a mans going as soon as they hear it1 and turn into their holes40 ,from whence it is manifest that ,paracelsus knew of his own experience that the charm 7which it seems he knew7 would make ,serpents lie immoveable1 and so that there was power and efficacy in words naturally without superstition to work and operate4 ,sidenote3 ,p4 #hh4 ,also the learned person ,tobias ,tandlerus ,doctor of ,physick and publick ,professor at ,witteberge1 in his smart and pithy ,oration de fascino incantatione1 tells us this3 8,that ,tuccia a ,woman belonging to the ,temple of ,vesta being accused of ,incest1 did by the help of prayer carry water in a sieve1 as ,pliny witnesseth3 lib4 #bh4 c4 #b4 natur4 ,histor4 ,who there with many examples1 doth extol the efficacy of words4 ,and further saith3 ,they are found that stay wild beasts with words1 that they escape not the throwing of the dart4 ,and those that render ,rats being seen in any place1 stupid with secret murmuring1 that they may be taken with the hand and strangled40 ,sidenote3 ,lib4 #b4 c4 #aa4 p4 #bbj1 #bba4 ,augerius ,ferrerius1 whom ,thuanus calls ,medicus ,doctissimus1 in his treating of ,homerical medication1 after he hath quoted ,galen's recantation from ,trallianus1 and divers arguments and examples to prove the efficacy of words1 charms and characters from him1 from ,aetius and others1 he concludeth thus3 ,quorum experientiam cum ob oculos positam1 tot illustrium virorum authoritate confirmata videris1 quid facies8 ,nam iis qu sensibus exposita sunt contravenire1 sani hominis non est3 ,doctorum vero experimenta infirmare1 temerarium4 ,lastly1 for authorities sake we shall add the opinion of sagacious ,helmont1 who writ a ,book by him styled1 ,in verbis1 herbis1 lapidibus est magna virtus2 and of the efficacy of words saith only thus much3 ,de magna virtute verborum qudam ingenu dixi1 qu magis admiror quam applico4 ,by which it is manifest that though ,helmont did not make use of words or charms1 yet knowing the efficacy of them he could not but admire them4 ,these authorities joyned with the examples may suffice to convince any rational man that at some times and places1 and by some persons1 the using of charms have produced strange effects3 and therefore taking the matter of fact to be a truth1 we should come to examine the cause of these effects2 but first it will be necessary to premise some cautions and necessary considerations1 which we shall pursue in this order4 ,sidenote3 ,histor4 ,natur4 lib4 #bh4 c4 #b4 p4 #cig4 ,sidenote3 ,consid4 #a4 #a4 ,we are to consider the intricacy and difficulty of this point1 which hath exercised the wits of the learned in all ages1 and forced ,pliny to say3 ,maxim qustionis1 semper incert est1 valeantne aliquid verba incantamenta crminum4 ,and again more particularly3 ,varia circa hc opinio1 ex ingenio cujusq2 vel casu1 mulceri alloquio foras3 quippe ubi etiam ,serpentes extrahi cantu cogiq2 in pnas1 verum falsumne sit1 vita non decreverit4 ,it seems by ,pliny that learned men of old have been very much divided in their opinions about this matter1 insomuch that he dares not take upon him to decide it1 but leaves it free to every man to believe as they shall see cause4 ,and therefore we ought not to be condemned1 if we do not absolutely decide it neither1 it is enough if we bring so much light to the matter that it may be better understood1 though not absolutely determined1 ,in magnis voluisse sat est4 ,sidenote3 ,consid4 #b4 ,sidenote3 ,vid4 ,credul4 and ,incredul4 p4 #aja4 #b4 ,again we are to note that some ,authors of great credit and learning do hold these things to be but meer ,aniles fabul1 of which opinion 7it seems7 ,aristotle1 and ,galen were1 though ,trallianus doth affirm 7though some say falsly7 that he made a retractation of that opinion1 and this was the judgment of the learned ,spaniard ,valesius1 who in his book1 ,de sacra ,philosophia1 hath taken great pains to perswade men1 though he deny not supernatural operations by ,devils and ,spirits1 that inchanting by magical words are impossible1 and whatsoever is alledged by any ancient or late writer to that purpose1 he doth reject as meerly fabulous4 ,but upon as good grounds may any one reject this his single opinion as fabulous1 because there are a whole cloud of witnesses against him1 of as great credit and authority as himself1 and experience every day will make it manifest1 that great effects do follow from the appension of charms and characters1 not determining here whether they cause those effects causally as efficients1 or but meerly accidentally and occasionally1 and therefore in this point ,dr4 ,casaubon saith well3 8,as for ,valesius opinion 7he saith7 though a learned ,man1 and for ought ,i know ,pious and ,wise1 yet it is no wonder to me1 that any one man1 though pious and learned1 should fall into an opinion very ,paradoxical and contrary to most other mens belief1 especially in a thing of this nature1 which most depends of experience40 ,sidenote3 ,consid4 #c4 ,sidenote3 ,centur4 #c4 ,curat4 #ad4 ,sidenote3 ,hist4 #a4 ,sidenote3 ,hist4 #b4 #c4 ,notwithstanding all this1 for the most part all charms1 spells and characters are inefficacious1 fallacious1 superstitious and groundless1 and hardly fit for an honest and wise man to use1 except only to settle the imaginations of patients1 that they may more readily and hopefully take those things that may effectually cure them4 ,i say for the most part1 not alwayes1 because ,i grant that they do sometimes either efficiently or accidentally produce real effects4 ,but that they are sometimes fallacious is manifest in the ,charmer of ,saltzburg1 who though with his charms he could prevail against the little serpents1 yet that great one that came prevailed against him1 and threw him into the ditch and killed him4 ,and how vain it is to put any confidence in these idle trifles1 and how fallacious and ineffectual and destructive they are1 may appear by two deplorable examples4 ,amatus ,lusitanus1 a learned and experienced ,physician2 and a man of great repute and veracity doth relate this3 8,that in the end of the ,spring1 the ,summer coming on1 two young men did go from ,ancona to the ,city ,auximum1 and by the way1 the one of them turning aside to make water1 found a ,viper in an hole at the bottom of a ,tree1 with a great deal of rejoicing1 but with an unhappy success4 ,he did contend with his companion1 that he could take the ,viper with his hand1 without any hurt1 and did brag that with the murmuring of certain words1 he could make all ,serpents obey him1 lying still as stupid4 ,the other did laugh him to scorn4 ,at last they come to a wager4 ,but the ,viper more audacious than was right1 remained always truculent and unaltered4 ,at last when he stretched forth his hand to take her1 it being stirred up with a mad and venemous fury1 lifting up the neck did bite him in the finger1 which beginning to pain him1 he quickly put his finger to his mouth perhaps to suck forth the blood1 but within a small while the unhappy young man died by his own fault1 neither did medical helps yield him any succour1 but he might have escaped1 if he had not put the poyson of the ,serpent to his mouth40 ,and this wofull example may be a sufficient warning to all that they be not too hasty to put confidence in these fallacious trifles4 ,another story we shall give of our own knowledge1 and is this4 8,i had dismembred a pretty ,young-mans leg by reason of a ,gangrene1 his name ,robert ,taylor1 a good ,scholar1 and had been a ,clerk to a ,justice of ,peace1 and about three weeks after when the stump was near healed1 ,i being gone from home1 his ,mother lying in the same room with him1 but having gotten too much drink1 he calling upon her to help him to the ,close-stool1 but she not hearing1 he scrambled up himself as well as he could1 but hit the end of the stump that was not quite closed1 whereby the arteries were opened1 and a great ,hemorrhage followed4 ,and there being an honest simple man that owed the house where he lay1 having a vain confidence that with a charm he said he had1 he could undoubtedly stay the bleeding1 and therefore would not suffer them to call up my man to stay the ,flux until day2 which continuing so long1 the vain and fruitless charm prevailing nothing1 though my man when he came did stop it1 yet had he lost so much blood that he died the next day20 and this may serve for a sufficient caution against vain confidence in charms4 ,sidenote3 ,consid4 #d4 ,sidenote3 ,de ,morbo ,sacro lib4 ,sect4 #c4 p4 #cja4 #d4 ,further we are to consider1 that there are many notorious impostures1 frauds and cheats committed upon the poor ignorant1 credulous and silly common people1 while some make the people believe that their diseases are inflicted by such and such ,saints1 and therefore they must use such and such strange lustrations1 suffumigations and other vain superstitious ,rites and ,ceremonies4 ,others pretend to drive away evil ,spirits by exorcisms and conjurations1 and others to cure all diseases 7in a manner7 with words1 charms1 characters1 amulets1 and the like1 when the most of these pretenders are meer ignorant ,knaves and ,impostors1 that do nothing but cheat the too credulous people of their money1 and defame and dishonour the most noble ,art of ,medicine1 of which we have known divers sorts1 some of which we have mentioned before in this ,treatise4 ,to such as these that ancient ,author 7supposed by some to be ,hippocrates7 ,de morbo sacro1 doth give sufficient reproof1 and of whom he saith thus3 ,ac mihi cert qui primi hunc morbum ad ,deos retulerunt4 tales esse videntur1 quales sunt magi1 expiatores1 circulatores1 ac arrogantes ostentatores1 qui se valde pios esse plurimumq2 scire simulant4 ,a most large ,catalogue of these kind of pestiferous impostors1 and many others1 you have at full and to the life painted forth by ,paracelsus in his ,preface to his less ,chirurgery1 where he hath sufficiently stigmatized them with all those wicked marks and brands that justly belong unto them4 ,the same also is fully performed by learned ,langius in his ,epistles1 to whom ,i referr the readers4 ,sidenote3 ,consid4 #e4 #e4 ,we are to consider that though we should grant that words or charms had in them no energie1 nor efficiency at all1 by any natural power1 and that the ,devils power doth not concur to make them operative2 yet 7as we have partly shewed before7 they are of singular use and benefit to a learned ,physician1 whereby he may settle the fancies of his patients1 to cause them more chearfully and confidently to commit them to his hands1 and to take what he shall order and prescribe them1 and this manner of their use is no way to be dispraised or condemned1 and we leave it as excepted forth of the dispute we have in hand4 ,there are chiefly three opinions1 amongst those that grant the truth of the matter of fact concerning the proper cause of these effects produced by words4 #a4 ,of which the first sort are those that hold there is no efficiency at all in the words themselves1 which are nothing but the sign of the league and compact betwixt the ,charmer and the ,devil1 and that whatsoever is brought to pass is only effected by the ,devils power1 and of this opinion are the greatest part of the learned4 #b4 ,are those that hold that the words or charms are but means to heighten the imagination1 and that it is the strength of the exalted imagination only that produceth those things that seem to be effected by those words or charms1 and of this opinion was ,avicen and many of the ,arabians1 ,ferrerius1 ,montanus and many others4 #c4 ,there are those that hold that there is a natural efficiency in words and characters rightly fitted and conjoined together in proper and agreeable constellations1 and of this opinion were ,johannes ,ludovicus de la ,cerda1 ,johannes ,branus1 ,camisius ,lusitanus1 ,paracelsus1 ,galeottus ,martius1 ,henricus ,cornelius ,agrippa1 and many others2 and of these we shall speak in order4 ,sidenote3 ,reason #a4 against this opinion4 #a4 ,the first opinion doth take up a false supposition for its ground1 to wit that the ,devil doth make a visible and corporeal league with the ,charmer1 by virtue of which compact the effects are produced2 and if this compact be not explicite1 yet it may be implicite1 and so the ,devil operateth the effects1 thereby to draw the ,charmer into his league and service3 ,but we have before sufficiently proved the nullity of any such ,covenant1 and shewed plainly that it is a false1 impious and diabolical ,tenent1 and that there is not1 nor can be any other league betwixt the ,devil and wicked men1 but what is spiritual1 internal and mental1 and therefore that the ,devil doth not bring those effects to pass1 by pretence of a league1 that hath no being or existence4 ,sidenote3 ,reason #b4 against this opinion4 #b4 ,we have proved by the unanimous consent of all the whole army of the learned1 that the ,devil can work no alteration or change in natural bodies1 but by the applying of fit agents to agreeable patients2 but what agent could the ,devil have applied to make the iron that stuck in the ,souldiers shoulder-bone related by ,benevenius1 to come forth without pain8 surely none at all4 ,for where an agent in nature is awanting to produce an effect1 there the ,devil must needs also be lame1 and can effect nothing2 and if either the words had a sufficient natural power to cause the iron to come forth1 or the ,souldiers imagination exalted by confidence in the ,charm and ,charmer1 then the ,devils help is in vain implored1 or he brought in to be an actor of that he hath no power at all to perform1 and there was no other natural agent applied1 and therefore it must of necessity be one of the two that produced the effect1 and not a ,demon4 ,sidenote3 ,reason #c4 against this opinion4 ,sidenote3 ,vid4 ,spong4 ,fosterian expressio4 c4 #b4 p4 #g1 c4 #c4 ,it cannot in any reason be imagined that the ,devil1 that for the space of above five thousand years hath been the bitter and inveterate enemy to the health of ,man both in ,soul and ,body1 should now be become a ,physician an healer4 ,we read that ,god sent forth evil ,angels amongst the people1 but he sent forth his word and they were healed4 ,but it is manifest that the evil ,angels since their fall1 are ordained of ,god to be the instruments and organs for the executing of his wrath1 and the good ,angels are his ministring ,spirits for the good of his people both in ,souls and ,bodies3 and therefore that the ,devil should be the author1 or instrument of curing any disease at all1 were to make him to act contrary to that end for which ,god hath ordained him1 for he is the destroyer1 that is ordained to destroy1 but not to heal4 ,sidenote3 ,reason #d4 against this opinion4 ,sidenote3 ,vid4 ,miscell4 ,medic4 ,suet4 lib4 #f4 ,epist4 #ag4 p4 #bhd4 #d4 ,but we shall take another argument or two from the learned pen of ,henricus ,brucus in his ,epistle to ,thomas ,erastus1 where about this point he saith this3 8,what is that 7he saith7 that the most of the ,grecian ,physicians were ignorant of ,demons2 or that it should be agreeable to truth1 that they have not judged that ,demons had any power either in inflicting or taking away any diseases8 ,for that sentence of ,hippocrates1 that there is somewhat that is divine in diseases4 ,galen doth shew in his ,comment how it is to be understood1 and ,hippocrates himself in that ,treatise of the ,falling-sickness doth sufficiently open it4 ,notwithstanding these chief men being ,physicians and ,philosophers1 by whom the power of natural things and words was principally looked into2 they were more willing to assent to things that were evidently apparent1 than take away the force of incantation by it self4 ,by it self 7he saith7 ,because they have had no remembrance of ,demons1 from whom the causes of such effects1 which follow incantations1 do seem only they can possibly be derived40 ,sidenote3 ,reason #e4 against this opinion4 #e4 ,before he argueth thus3 8,but the curation of diseases1 which are performed by conjurations and imprecations1 he ascribeth unto the ,devil4 ,notwithstanding 7he saith7 some things do move a scruple to me1 because that some things of them do seem to be of that kind1 which cannot at all be referred to ,demons1 in which no league or compact doth seem to interceed4 ,for leagues or compacts seem to be contracted1 for that also those things comprehended are to be performed to those that ,covenant1 that by that means those that ,covenant with him1 may be withdrawn from the worship of the true ,god1 or that some may be confirmed in their impiety4 ,which causes in ,men to whom the true ,god is utterly unknown1 have no place2 for neither are they to be withdrawn from the true ,god1 whom they altogether ignore1 or to be confirmed in impiety1 when they have been brought up in the worship of ,idols from their tender years4 ,for 7he saith7 ,aloisius ,cdamstus in the #ah ,chap4 of the ,indian ,navigations relateth1 that ,serpents seeking to destroy ,sheep in the ,kingdom of ,senega1 which is given to ,idolatrous ,worship1 they will on the night aim by heaps at the ,sheep-folds1 from whence they are driven away with certain conceived words1 and this reason is not unknown to many others4 ,and that ,trallianus where he treateth of the stone1 acknowledgeth the force of incantations in healing of diseases1 and he witnesseth that ,galen himself1 taught by experience1 did come over to this opinion40 ,for though ,galen before 7as we have shewed7 did account charms but as ,aniles fabul1 yet this ,author ,trallianus doth quote a piece of ,galens1 wherein he maketh a retractation of that opinion1 and it standeth with good reason that it might be so1 ,trallianus living near his time1 and so might 7notwithstanding what ,guitterrius bawleth to the contrary7 have that part of his writing that since might be lost2 for ,i remember ,paracelsus somewhere saith that in his travels he found the works of ,galen1 far more genuine and incorrupt than those that were published and extant4 ,sidenote3 ,reason #f4 against this opinion4 ,sidenote3 ,ut supra4 #f4 ,a further reason this ,author gives us thus3 8,furthermore 7he saith7 that it is not impious to frame to cure a disease with conceived words1 and cannot be perswaded to believe it1 especially seeing that those diseases that are caused by ,magick1 are only to be cured by ,magick4 ,but 7he saith7 ,i confess that compacts with ,demons are not to be entred into1 but that compacts being entred into with others1 should pass to another1 and should bind with the same impiety1 that is not agreeable to truth1 seeing that the consent of those that make the league1 doth effect and confirm the compacts4 ,which if it be 7he saith7 far absent from us 7that is a compact7 and in the use of conceived words1 by which the malady is taken away1 there be contained nothing that is impious1 and that we implore the divine assistance2 ,i do not see 7he saith7 any thing hurtful to ,religion1 nor unbeseeming a good and ,pious ,man4 ,for as if things that are salutiferous to mankind1 should come from ,men that were ,atheists1 we should imbrace them1 not respecting the ,authors3 ,so if 7he saith7 things that are profitable should be shewed of a ,demon1 ,i should not think they were to be rejected40 ,sidenote3 ,reason #g4 against this opinion4 ,sidenote3 ,hist4 #g4 ,lastly he saith3 8,why may we not also refer effects in the sanation of diseases1 which do accompany the enunciation or description of conceived words1 to those we call good or guardian ,angels8 ,why should we not judge that these would be as ready to ease and help1 as others to hurt1 especially in diseases1 where we are destitute of natural helps8 ,and this opinion 7he saith7 ,constantinus magnus did approve1 ,codicis lib4 #i4 tit4 #aj4 leg4 #d4 ,the ,science of them 7he saith7 is to be punished1 who being skilled in ,magical ,arts are discovered either to endeavour the impairing the health of men1 or the drawing of chast minds to lust4 ,but for seeking remedies to humane bodies1 they ought not to be punished4 ,but perhaps thou wilt say1 that words are in vain muttered forth1 unless a compact do interceed4 ,but that which happened 7he saith7 at ,lipsick some twelve or fifteen years since1 doth refell this opinion1 where a little ,wench1 that by reason of her age did not know what she did1 while she imitated the whole action of her nurse1 which she had often seen her use1 and therewith stirred up tempests2 herewith the little ,wench raised up such ,thunders and ,lightenings1 by which a ,village1 not far from the ,city was burned3 ,as 7he saith7 ,d4 ,nenius told him1 and was a thing known to innumerable ,citizens4 ,for the ,wench being brought to the ,court1 it was debated whether by law she could be punished1 but it was decided by the opinions of the ,lawyers1 that she could not be punished1 seeing that by reason of her young age1 she was altogether ignorant of what she did40 ,sidenote3 ,de superst4 ,ceremon4 l4 p4 #dea4 #h4 ,we cannot also but remember here some notable passages of ,paracelsus where he is speaking of the power of faith and strong confidence1 meerly considered as a nude and natural power3 ,and affirming its great force and operation to effect strange things1 he saith3 8,but truly we cannot deny1 but that spirits do commix themselves with such a faith1 in celebrated feasts1 and the like1 as though they had performed those things4 ,but not at all they1 but faith only doth these things3 ,as if a ,man had honey1 and did not know from whence it came1 nor what kind of creature did make it1 and the ,beetle should brag that she had made it40 ,so the ,devils though they perform nothing at all1 but the effects are meerly produced by the power of a natural or miraculous faith1 yet they glory as though they had done them 7in all things being liars and deceivers7 and therefore do they what they can to confirm and raise up ceremonies and superstitions2 ,from which commotions faith is brought forth1 and faith worketh those strange effects1 and therefore by reason of the superstition used1 the ,devils would make men believe that they are authors of those strange effects1 which are onely wrought by the ,power of an humane ,faith1 that they might rob ,god of his ,glory and have it ascribed unto themselves4 ,and therefore no persons do the ,devils more service than those that ascribe those works unto them that are wrought by natural power and the strength of humane faith4 ,from whence he concludeth thus3 ,eodem modo fides est in homine1 ut laqueus quo strangulatur fur1 ad multa utilis sit4 ,ea fides facit1 ut fiat4 ,si fides etiam in filum lineum est1 similiter fit4 ,interim tamen hoc nec ,diabolus facit1 nec fur1 nec laqueus1 nec carnifex3 sed adulterina tua fides1 quam non impendis ut debebas4 ,having sufficiently 7we suppose7 proved that in the producing the effects by words or charms1 the ,devil doth operate nothing at all in them1 but only as a lying deceiver and ,impostor1 laboureth to have the honour of those effects ascribed unto him2 we shall now come to the second1 and that is those that hold that the effects are solely produced by the force of the imagination and faith of the ,charmer1 and so that imagination doth work further than the proper body of the imaginant1 upon other extraneous bodies1 and that the words or characters avail nothing1 but the fortifying and exalting of the faith of the ,operator1 to prove which are brought these arguments4 ,sidenote3 ,argum4 #a4 ,sidenote3 ,matth4 #ag4 #bj4 ,sidenote3 ,matth4 #aj4 #a4 #a4 ,when the ,disciples asked our ,saviour1 ,why they could not cast forth the ,devil out of the child that was lunatick1 and sore vexed1 and oft fell into the fire1 and into the water1 he told them2 ,because of their unbelief1 and said3 ,for verily ,i say unto you1 if ye have faith as a grain of mustard seed1 ye shall say unto this mountain1 remove hence to yonder place1 and it shall remove1 and nothing shall be impossible unto you4 ,upon which place learned ,beza gives us this note3 ,non fidem illam generalem historicam intelligit3 ,nec etiam fidem justificantem4 ,sed illam demum specialem1 quibusdam ,christianis particularem1 qu animus quodam spiritus sancti impulsu ad res mirandas perficiendas impellitur1 ista vocatur fides miraculorum4 ,and against diffidence our ,saviour orders the remedy of fasting and prayer3 ,but this was a power given by ,christ unto them1 which they 7it seems7 had lost1 and are here taught to resuscitate it by prayer and fasting4 ,others take it to be a natural power of faith or strength of imagination in all men1 which they may stir up by fasting and prayer1 therewith to operate that which is good1 but being suscitated by the means of images1 pictures1 superstitious ceremonies1 and the like1 and so may effect either good or bad2 but this later opinion we reject as unsound1 and contrary to the ,scriptures1 and so the argument doth prove very little4 ,sidenote3 ,argum4 #b4 ,sidenote3 ,vid4 de inject4 mater4 #fja1 #fjb4 #b4 ,helmont holdeth1 8that every man1 in respect that they have been partakers of the image of ,god1 hath power to create certain entities1 by the power of imagination1 and that these conceived ,ideas do cloath themselves with a body in the shape of the image fabricated in the imagination1 and it is by these that those strange things are effected1 that are falsly attributed to ,demons40 ,and that man solely hath this power4 ,which 7if his argument be well grounded7 doth prove plainly1 that these strange effects are brought to pass by the sole power of the phantasie of the person imaginant1 or using the charms1 and neither by the power of the ,devil nor of the charms4 ,sidenote3 ,argum4 #c4 ,sidenote3 ,de occulta ,philos4 lib4 #c4 c4 #dj p4 #dai1 p4 #acg4 ,sidenote3 ,of ,credul4 and ,incredul4 p4 #aaj4 #c4 ,the argument to prove these things by1 that they are brought to pass by the strength of imagination1 used by ,cornelius ,agrippa1 is this3 ,non mediocri experientia 7ait7 comprobatum est1 insitam a natura homini1 quandam dominandi1 ligandi vim4 ,and that there is an active terror in man1 7if it be rightly resuscitated in him1 and that he know how to direct and make use of it7 impressed in him by the ,creator1 which is as it were a terrifical character and signacle of ,god instamped upon man1 by which all creatures do fear1 and reverence man1 as the image of his ,creator1 and as by the law of creation1 to be ,lord1 and to bear rule over them all4 ,and here ,i cannot but mention that lepid 7though tedious ludicrous7 tale that ,dr4 ,casaubon gives us of an horse-rider called ,john ,young1 8that could tame the most fierce ,bulls and unruly ,horses1 as also by pipeing to make the most couragious and fierce ,mastiff to lie close down and to be quiet1 by the force of his imagination and charms4 ,and this ,john ,young's ,philosophy was agreeable to this of ,agrippa's1 to wit1 ,that all creatures were made by ,god1 for the use of ,man and to be subject unto him2 and that if men did use their power rightly1 any man might do what he did40 ,fides sit apud authorem4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,vid4 ,thom4 ,fien4 de virib4 imagin4 ,qust4 #ab4 p4 #bjb4 c4 #d4 ,avicenna1 ,algazel1 ,alkindus1 ,marsilius ,ficinus1 ,jacobus de ,forluio1 ,pomponatius ,paracelsus and others1 do sometimes hold1 8that the ,soul 7the sensitive and corporeal it must be understood7 not by a nude apprehension1 or meer impery1 but by the emission of spirits 7or corporeal beams1 as we have shewed before7 do work upon external bodies1 and so move and alter them4 ,sometimes they hold1 that the whole ,soul 7sensitive must be meant7 doth go quite forth of the ,body1 and wander into far distant places1 and there not only see what things are done1 but also to act something it self40 ,and to this opinion 7only meaning of the immortal1 and immaterial ,soul7 ,dr4 ,moore and ,mr4 ,glanvil do seem to agree1 namely that the ,soul may for a time depart forth of its ,body1 and return again4 ,and to prove this the argument of ,avicen is this3 ,superior things 7he saith7 have dominion over the inferior1 and the ,intelligences do rule and change corporeal things4 ,and that the ,soul is a spiritual and separable substance4 ,and therefore after the same manner1 may act in corporeal things1 and change them as may be seen at large1 with responsions in the book of ,fienus4 ,now we come to the third and last opinion of those that positively hold1 that there is a force in words and characters 7if rightly framed7 to effect strange things withal1 and this is as strongly denied by many4 ,therefore we shall only offer the most convincing arguments1 that we meet withal1 and leave it to the censure of others1 and that in this order4 ,but before we enter upon the positive arguments1 we think it fit1 lest we be mistaken 7though in part we may have touched some of them before7 to lay down some few cautions and considerations1 which we shall do in this manner4 ,sidenote3 ,consid4 #a4 ,sidenote3 ,de mirab4 pot4 ,art4 ,nat4 c4 #b4 ,sidenote3 ,de ,occult4 ,philos4 p4 #dhd4 #a4 ,it is to be taken for a certain truth1 that the greatest part of those pretended charms and characters that are in this our age used by ignorant1 superstitious1 and cheating impostors2 are utterly false1 and of no power or efficacy at all4 ,and this was understood by our learned ,countreyman ,roger ,bacon1 who tells us thus much4 8,for without all doubt 7he saith7 all of this sort now a days are false1 or doubtful or irrational1 and therefore not at all to be trusted unto40 ,and to this doth ,paracelsus fully agree1 saying3 8,all characters are not to be trusted to1 or any confidence to be placed in them1 nor in like manner in words4 ,for the ,nigromancers and ,poets1 being very laboriously imployed about them1 have filled all ,books with comments proceeding forth of their brains1 wanting all truth and foundation1 of which some thousands are not worth one deaf nut40 ,sidenote3 ,consid4 #b4 ,sidenote3 ,vid4 ut supra4 #b4 ,yet for all this we are to consider1 that all of them are not totally to be rejected1 for ,bacon tells us3 8,that there are certain deprecations of ancient times instituted of men1 or rather ordained of ,god and good ,angels1 that are both true and efficacious2 and such like as these may retain their first virtue4 ,as in some ,countreys 7he saith7 yet some certain prayers are made upon red hot iron1 and upon the water of the flood1 and likewise upon other things1 by which the innocent are tried1 and the guilty condemned40 ,and this was the trial that by the ,saxons 7when used in ,england7 was called ,ordeall4 ,therefore ,paracelsus saith thus3 ,repeto ergo1 characteribus verbis non omnibus fidendum esse1 sed eligenda retinenda1 qu recta1 genuina1 ex fundamento veritatis deprompta1 ac multoties probata sint1 which is counsel good1 sound and profitable4 ,and somewhere he tells us that even those true and genuine characters and ,gamahuis that were rightly fabricated under due constellations1 and were in old time efficacious1 may have now lost their virtue because the configurations of the ,heavens are altered4 ,sidenote3 ,confid4 #c4 ,sidenote3 ,ubi supra4 #c4 ,many of these strange characters or words were not by wise men inserted into their works1 that thereby any strange things might be wrought by them1 but were invented to conceal those grand secrets that they would not have to be made known unto the unworthy4 ,and therefore ,bacon gives us this profound and honest counsel3 8,so therefore 7he saith7 there are very many things concealed in the books of the ,philosophers1 by sundry ways3 ,in which a ,wise ,man ought to have this prudence1 that he pass by the charms and characters1 and make trial of the work of nature and art3 ,and so he shall see1 as well animate things1 as inanimate1 to concur together1 by reason of the conformity of nature1 not because of the virtue of the charm or character4 ,and so many secrets both of ,nature and ,art are of the unlearned1 esteemed to be magical4 ,and ,magicians do foolishly confide in charms and characters1 judging virtue to be in them1 and because of their vain confidence in them1 they forsake the work of ,nature and ,art1 by reason of the error of charms and characters4 ,and so both these sort of ,men are deprived of the benefit of wisdom1 their own foolishness so compelling them4 ,sidenote3 ,confid4 #d4 ,sidenote3 ,vt supra #a4 #b4 #c4 ,the same most learned ,countryman of ours ,roger ,bacon1 doth further give us this advice saying3 8,but those things that are contained in the books of ,magicians ought by right to be banished1 although they have in them something of truth3 ,because they are mixed with falsities1 that it cannot be discerned betwixt that which is true1 and that which is false4 ,and also ,impostors and ignorant persons have feigned and forged divers writings under the names of ancient wise men1 thereby to allure the curious1 and to deceive the unwary1 which with great care and consideration we ought to eschew4 ,to the same purpose ,paracelsus doth caution us in this point4 ,cuilibet ergo promptum sit1 characteres verba quvis discernere posse40 ,sidenote3 ,consid4 #d4 #d4 ,but for all this 7as we have often intimated before7 charms and characters though in themselves of none effect1 may conduce to heighten the fancy and confidence of a ,patient1 and render him more willing to take those things that may cure4 ,and to this purpose1 the forementioned ,author ,roger ,bacon1 from ,constantine the ,physician tells us thus much3 8,but it is to be considered1 that a skilful ,physician1 or any other1 that would excite and stir up the mind1 may profitably make use of charms and characters though feigned1 not because the characters or charms themselves do operate any thing1 but that the medicine may be received with more desire and devotion1 and that the mind of the ,patient may be stirred up1 and may confide more freely1 and may hope and rejoice2 ,because the ,soul being excitated1 can renew many things in its proper body1 so that from infirmity it may be restored to health by joy and confidence4 ,if therefore 7he saith7 a ,physician to magnifie his work1 that the ,patient may be raised up to hope and confidence1 shall do any thing of this nature1 not for fraud1 but because of this1 that he may confide1 that he may be healed1 it is not to be condemned40 ,we brought this authority to confirm what we had asserted before2 and that these things are wonderfully prevalent1 we have before shewed examples4 ,sidenote3 ,argum4 #a4 ,sidenote3 ,numb4 #f4 #bg4 ,sidenote3 ,ezek4 #i4 #d1 #f4 #a4 ,there are some1 that to prove that words and characters have a natural efficacy1 do alledge some passages of ,scripture1 which we shall propose as very probable1 but not as necessarily convincing1 and the first is this3 ,and they shall put my name upon the children of ,israel1 and ,i will bless them4 ,which some understand that the name ,jehovah which they call ,tetragrammaton1 was worn upon them1 and that thereby they were blessed1 and from thence they suppose that ,hebrew names1 especially that1 are very efficacious and powerful4 ,another is3 ,the man cloathed in linnen1 that had the ,ink-horn by his side1 is commanded to set a mark1 or 7as some read it7 a ,tau upon those that mourned4 ,this is the name of a letter the 8last in the ,alphabet1 and hath in the old books of the ,hebrews 7as ,schindlerus tells us7 the figure of a cross1 and such like the ,samaritans use to this day4 ,from whence by ,tau1 some in ,ezekiel do understand the figure of the ,cross of ,christ40 ,sidenote3 ,explic4 #b4 ,sidenote3 ,psal4 #eh4 #f4 ,sidenote3 ,ut4 supra4 ,sidenote3 ,chirug4 major4 c4 #h4 p4 #bb4 #b4 ,but to explicate what is meant by charms and characters1 we are to note that it is not to be understood of those words that are by humane institution significant according to the imposition of men1 nor of any sort of charms or characters1 but of such1 as by wise men are duly fitted and joined together1 in and under a right and favourable constellation1 for it is from the ,influence of the ,stars 7as we have proved before7 that words1 charms1 images and characters do receive their energie and virtue4 ,and to this purpose is the true rendition of the words in the ,psalm4 ,which hearkeneth not to the voice of those that mutter1 the conjunction of the learned joyner4 ,that is1 that the ,serpent doth not hearken unto1 or obey the charms that are framed or joined together by the learned joiner or framer of charms4 ,so that there is a great learning required to frame and compose charms rightly that they may be efficacious4 ,for ,paracelsus witnesseth that ,serpents once hearing an efficacious charm do forthwith stop their ears1 lest they should hear the words repeated again4 ,of both these sorts the learned ,roger ,bacon doth tell us this3 8,of characters therefore according to the first manner1 it is so to be judged as we have shewed in common speech3 ,but of sigills and characters of the second manner1 unless they be made in elected seasons1 they are known to have no efficacy at all4 ,and therefore he that doth practise them1 as they are described in books1 not respecting but only the figure that the exemplar doth represent1 is judged of every wise man to do nothing4 ,but those which know to perform their work in fit constellations according to the face of the ,heavens2 those may not only dispose characters but all their works1 both of ,art and ,nature1 according to the virtue of the ,stars4 ,but because it is a difficult thing to understand the certainty of ,celestials in these things1 therefore in these things there is much error with many1 and there are few that understand to order any thing profitably and truly40 ,and to this purpose ,paracelsus tells us3 8,certain ,chirurgical ,arts invented of the first improvers of ,astronomy1 by which admirable things were 7by an ,ethereal virtue7 performed4 ,but these after the decease of the ancient ,magicians1 were so lost1 were as scarce any footsteps do now remain4 ,but it was the ,art of ,celestial impressions1 that they might draw down1 the influent action1 into some corporeal substance4 ,the thing is plain by example4 ,the seed of a ,rose doth obtain the virtue and nature of a ,rose1 yet for all that it is not a ,rose1 but when being put into the earth1 it doth sprout1 then at the last it produceth a ,rose4 ,by the same reason1 there are certain celestial virtues and actions in being1 which being sown into ,gemms1 which were called of the ancient ,magicians1 ,peantides and ,gamahii 7otherwise gemm huy7 from whence they have afterwards sprung up1 no otherwise than seed1 which doth fall from the ,tree1 and doth regerminate4 ,this was that ,astronomie of the ancient gyptians and ,persians1 by which they did adorn ,gemms with celestial virtues4 ,neither are these things forthwith to be reputed impossible3 ,for if we believe1 that the ,heaven doth send the ,plague and other diseases upon us1 why may we not hope1 that the benignity of its virtues may be communicated to us also8 ,in like manner if the ,heaven doth act upon the bodies of men1 why may we not think that they may wrest their darts into stones8 ,many are touched with such like celestial darts which a ,magician who hath skill of the ,firmament1 may easily 7if they be noxious7 shun3 or if they be benign shall1 by putting some body1 communicate it to that body1 that now that body may fully obtain into it self the virtue of that dart or influence4 ,from whence stones are found amongst the gyptians1 which being born do cause diseases3 ,but again there are others1 that do throughly make sound those diseases4 ,so 7he saith7 we have seen ,gemmas ,huyas1 that is ,peantides1 wherein the sign of the ,sagittary was insculped against weapons1 which were prevalent against wounds made with ,swords4 ,also we have known 7he saith7 that ,magicians have rendered stones efficacious to cure ,feavers3 nor only to have made them strong to cure diseases1 but also wounds1 and their symptoms1 to wit1 the ,hmorrhage1 the ,sinonia 7or sinew-water7 ,convulsions1 and the ,epilepsie4 ,but as in that age the use of these was frequent1 and the authority great2 so by little and little the sophistications of false ,philosophers being increased1 they have come into desuetude and contempt1 and other childish things have been substituted in their places4 ,but these ,stones 7because now the site and influx of the ,heavens are plainly otherwise than they were in times past7 are no more so efficacious as they were then1 therefore it is convenient that they be prepared anew4 8,the ,art ,magick1 because it was more secret1 nor known to vulgar ,philosophers1 both because it did ingenerate wonderful virtues1 not only to ,stones1 but also to such like words1 begun to be called the prestigious ,art by an odious term4 ,for men being unskilful of these things1 who notwithstanding did usurp the title of the ,art unto themselves1 addicted themselves unto artificious operations1 crosses and exorcisms3 ,from thence the vulgar1 being unskilful of the ,magical ,art1 have begun to attribute this virtue to exorcisms1 characters1 short prayers1 signacles1 crosses1 and to other frivolous things4 ,but the matter 7he saith7 is quite otherwise3 for the constellation under which the stones and words are prepared1 doth induce the virtues1 not exorcisms40 ,sidenote3 ,chirur4 ,minor4 p4 #gh4 ,sidenote3 ,explic4 ,astronom4 p4 #fed4 ,and being entred upon this particular1 we shall add some things to this more fully1 as first this from the great ,georgius ,phdro1 who saith1 after he had shewed the great virtue of some ,roots and ,herbs in curing wounds and ulcers3 8,but a ,characteristical cure is that1 which exerciseth its natural power by words pronounced1 written or ingraven1 by the qualities celestial and various influences of the ,stars1 being friendly to our bodies4 ,and to this doth fully agree1 what is written by ,trallianus at large and ,augerius ,ferrerius in his ,chapter de ,homerica medicatione1 whither ,i referr the ,reader1 and conclude this explication with that sentence of ,paracelsus3 ,prterea syderibus nota sunt omnia1 qu in natura existunt4 ,vnde 7inquit7 sapiens dominabitur astris1 is sapiens1 qui virtutes illas ad sui obedientiam cogere potest40 ,sidenote3 ,argum4 #c4 #c4 ,what is here fully explicated as also what we have formerly in this ,treatise proved both by reasons1 authorities and examples doth sufficiently manifest the great power of ,celestial ,bodies upon inferior matter1 and that according to the aptitude and agreeableness of the matter prepared1 and the configuration of the ,heavens at the time elected1 the powerful influence of the ,stars and ,planets is received into the subject1 according to the purpose it was intended for4 ,so that from hence it will clearly follow1 that if fit and agreeable words or characters be framed and joined together1 when the ,heavens are in a convenient site and configuration for the purpose intended1 those words and characters will receive a most powerful virtue1 for the purpose intended1 and will effectually operate to those ends by a just1 lawful and natural agency1 without any concurrence of ,diabolical power1 superstition or ceremonies1 and this is that which was laboured to be proved4 ,sidenote3 ,argum4 #d4 ,sidenote3 ,histor4 ,cent #b4 ,sidenote3 ,histor4 #gh4 p4 #bhj4 #d4 ,thomas ,bartholinus that most learned ,physician1 and experienced ,anatomist 7though his credit be laboured to be eclipsed by ,dr4 ,casaubon1 who is always more ready to ascribe power unto ,devils1 the worst of ,gods creatures1 than either to ,god or ,nature7 doth 7touching this point7 asserts this3 8,notwithstanding 7he saith7 that words framed or shut up in a certain ,rhythme1 may without any superstition work some such like thing as the curing of the ,epilepsie4 ,for first1 the air is altered by the various prolation of words1 as well that air1 which doth enter into the little pores of the vessels ending in the skin by transpiration1 as that which is carried into the ,ears1 ,nostrils1 and ,lungs4 #b4 ,the state being different of the words uttered1 doth impress a different force1 which the unlike constitution of the rough ,artery1 and of the rest of the instruments of speech1 whether that state be hot or cold1 it impresseth a virtue1 which doth either acuate or make grave4 #c4 ,the breath is heated by the various prolation of words1 which either alone1 or bound up in the ,rhythme doth califie cold things1 and discusseth flatulencies40 ,and these may have a great diversity in operation1 according as the air and breath1 and the several kinds of ,atomes in them1 may be ordered in their site1 motion1 and contexture1 so that thereby the various effects may be produced1 without ,cacodemons1 or vain superstition4 ,sidenote3 ,argum4 #e4 ,sidenote3 #a ,sam4 #af4 #ad1 #bc4 ,sidenote3 ,de eo quod ,divin4 est in morbis4 c4 #eb4 p4 #ahc4 #e4 ,and if we consider it seriously there is something more than ordinary in this place of ,scripture4 ,and it came to pass1 that when the evil spirit from ,god was upon ,saul1 that ,david took an harp1 and played with his hand3 so ,saul was refreshed1 and was well1 and the evil spirit departed from him4 ,upon which learned ,tremellius gives us this note3 8,that evil spirit1 that is1 those phantastical pangs1 or that furious rage1 which did proceed from that evil spirit1 did cease4 ,so that it is manifest that it was the natural efficacy of the melodious sound made by ,davids playing upon the ,harp1 whereby the ,atomes of the air were put into such a motion1 site and contexture that thereby they became repugnant and antipathetical to those contrary ,atomes1 that were by the means of the evil spirit stirred up in the sensitive ,soul of ,saul1 by which he was terrified or tormented1 and by overcoming them1 and dissipating of them1 he came to be refreshed1 and for a time those effects wrought by that evil spirit ceased4 ,so that the argument lies plain thus3 ,if the melody of tunes or sounds modulated upon an ,harp1 have power to refresh the mind1 and to cause the rage of an evil spirit to cease2 then may words rightly framed in agreeable ,rhythmes1 which are but modulated tunes or sounds1 ease sick persons1 and remove diseases3 ,but the former is true by the testimony of this ,scripture1 and so also is the later4 ,neither is the objection of ,hieronymus ,jordanus against this of any force at all1 where he saith that the reason of sweet ,harmony1 and magical words1 are very far different4 ,but it had been suitable for him to have shewed us1 wherein that difference doth lye1 and not to have put it off with such a pittiful shuffle1 as that it is obvious to ,tyronists4 ,this is 7indeed7 a shift used by many1 that when they are not able to solve the argument1 they put it off with some impertinent diversion1 or passe by it with some ironical ,sarcasm4 ,but ,i must tell him1 that tunes and sounds1 that are framed by art in the best ways that can be devised1 thereby by modulating of the air1 to cause it to have several effects upon the auditory organs1 differ not at all from right framed charms and characters1 that by disposing the atomes of the air several ways1 do produce various effects2 ,i say there is no difference1 except that constellated words may be more efficacious than ,musick1 because they are by a most curious and secret art1 not only composed and joined together1 but also are prepared at such chosen and fit times1 that the ,heavens may more powerfully infuse their virtues and influences into them1 which is not observed in the composition of tunes4 ,sidenote3 ,argum4 #f4 ,sidenote3 ,vid4 ,athan4 ,kercher4 l4 magnet4 mus4 p4 #gfa4 c4 ,sidenote3 ,et ,monfelt4 insect4 ,theatr4 p4 #bbj4 #f4 ,there is no one thing 7if true1 and that ,kercherus and others have not told us abominable lies7 that hath more induced me to believe that there is some natural virtue in words and charms composed in a right way or ,rhythme1 than because those that are stung1 or bitten with the ,tarantula1 or ,phalangium1 are cured with ,musick1 and that not with any sort of ,musick1 but with certain proper and peculiar tunes1 which are diversified according to the colour of the ,tarantula that gave the venemous prick or bite1 and so by dancing they sweat forth the poison4 ,and ,kercherus further tells us not only that those that are stung with the ,tarantula are cured with ,musick1 but that the ,tarantula's themselves with dance1 when those tunes are modulated1 that are proportionable and agreeable to their humors4 ,now if tunes modulated in proportionable and sympathizing ways agreeable to the humours1 do cure those that are stung1 then much more may words and charms rightly composed and joined together1 and that in a due selected time under a powerful constellation1 produce such effects as to cure diseases1 and move animals to divers and various motions2 for betwixt the prolation of words putting the ,atomes of the air into a fit motion1 site1 figure1 and contexture suitable to perform the end intended1 and the vibrating and various figuring the air in its motion by musical tunes1 there is no difference at all in respect of the material or efficient cause1 and so either of them may produce like effects4 ,sidenote3 ,argum4 #g4 #g4 ,there is also an experiment that hath been sufficiently tryed and attested1 which doth much induce me to believe that there is efficacy in words and charms above their significancy by imposition and institution1 and that is this4 ,they take two ,lutes rightly stringed and laid upon a long table1 and then they lay a light straw1 chaff1 or feather upon the ,unison string of the one1 and then they strike1 or move the ,unison string of the other ,lute1 that lieth at the other end of the ,table1 by which motion of the ,unison-string at the one end of the ,table1 the straw1 chaff or feather upon the ,unison-string of the ,lute at the other end of the ,table 7though it be of the longest sort7 will by the vibration of the air be moved1 or struck off1 and yet it will not do it1 if the straw be laid upon any other string1 and then the ,unison of the other ,lute moved3 ,by which it is manifest that the striking or moving the ,unison-string of the one ,lute doth so figurate and dispose the ,atomes of the ,air1 that they are fit and apt to move the ,unison-string of the other ,lute1 and so to make the straw fall off1 as being of an agreeable4 mood and temper for the susception of the motion1 which the rest of the other strings 7being of different degrees and nature7 are not3 for the maxime is true1 ,quicquid recipitur1 recipitur ad modum recipientis4 ,and this being so1 it must needs be also granted that words and rhythms fitly joined and composed1 being pronounced do put the atomes of the air into such a site1 motion1 figure1 and contexture1 that may at a distance operate upon the subject for which they are so fitted1 and produce such effects1 as they were composed and intended for3 especially being framed under powerful and suitable constellations1 from whence they receive their greatest force4 ,sidenote3 ,argum4 #h4 #h4 ,the chiefest objection that is usually brought against the natural agency of fitly composed words or rhythms is a maxim of the ,schools1 ill understood and worse applied1 which is this3 ,quantitates rerum1 nullius sunt efficaci3 unto which we shall render these responsions4 #a4 ,if quantity be taken mathematically1 and abstractly1 then it is true1 that it is of no efficacy or operation1 because it is then only ens rationis1 and doth only exist in the intellect1 and so can operate nothing ad extra4 ,but if it be taken concretely1 physically1 and as materiate1 than it is of force1 and very operative1 as two pound quantity of lead will weigh down one pound of the same lead1 and two ounces quantity of the same ,gunpowder1 will carry a bullet of the same quantity further1 and more forceably1 than one ounce of the same will do3 ,and one scruple of white ,hellebor may be taken1 when a ,drachm will kill1 and a fire of a yard ,diameter will warm a man at a greater distance than a fire but of one foot diameter4 ,sidenote3 ,vid4 ,system4 ,harm4 ,log4 ,hen4 ,alstedii4 p4 #bea4 #b4 ,figures1 characters1 words or speech are 7indeed7 properly no quantities3 ,for figures and characters are only delineations and circumscriptions of some kind of matter1 and are all1 whether natural or artificial1 properly contained under quality1 and denoting what figure or ,form the thing is of4 ,figure therefore properly is attributed to artificial things1 as to a circle1 a square1 a triangle1 and the like2 and form to animate things1 as to a ,man1 an ,horse1 an ,oxe1 and the like3 ,and so characters whether ingraven in metals1 gemms1 stones1 clay1 plaister or wood1 or written upon parchment1 paper1 or the like1 of what figure or form soever they be1 are but qualities1 and do qualifie the matter according to the form and figure impressed in the subject matter1 which being artificially done1 the matter is the patient1 the figure or character is the exemplar cause1 and the force that maketh the impression is the efficient cause1 and that these as qualities have some efficacy1 no rational man can deny4 ,sidenote3 ,geom4 l4 #ai4 p4 #add4 #c4 ,but to make it more clearly manifest1 let us suppose three various figures that are ,isoperimetral1 as a circle1 a plain square1 and an equilateral triangle3 ,though they be all of equal circumference1 yet shall the circle contain more than either the square1 or the triangle2 and therefore learned ,ramus doth lay down this rule4 ,circulus planis ,isoperimetris inqualibus est maximus4 ,but when the question is asked1 what is the cause1 why a circle of figures of equal circumference1 contains the most8 ,the answer is commonly made1 ,quia omnium figurarum perfectissimus1 capacissimus est circulus2 but if it be again urged1 what is the cause1 that a circle of an equal circumference to a plain square1 should be more capacious than the square8 ,here 7the thing being found true by ocular experience7 the capaciousness of the circle1 more than the square 7they being both of equal circumference7 can be ascribed to nothing else at all1 but only to the figure1 and therefore of necessity1 figures have in them some efficiency4 ,sidenote3 ,vid4 ,logic4 ,system4 ,harmon4 ,alstedii4 p4 #bdi4 #d4 ,that which we call speech1 or oration1 is considered three ways4 #a4 ,that which is mental and only conceived in the mind1 and not expressed4 #b4 ,that which is expressed or uttered by the vocal organs4 #c4 ,and that which is written4 ,and these are called mental1 vocal and written4 ,the two1 that is1 mental1 and that which is written1 are referred to the predicament of quality4 ,and whereas oration vocal is by some referred to the predicament of quantity1 as it is the measure of sounds and syllables1 as it is pronounced1 whereof some are made long1 and some short2 and so while distinct sounds and syllables are uttered in a certain mood1 they are said to be measured1 and to belong to quantity3 ,but if we will understand aright1 one thing in different respects may belong both to the predicament of quantity and quality4 ,so the prolation of sounds or syllables in respect of their modification1 and comparing one to another1 some may be long1 and some may be short1 and have a different part of time in their pronunciation1 and so may ,analogically1 and by way of similitude1 be said to be measured1 and consequently referred to the predicament of quantity4 ,yet if we consider speech or oration1 which consists of sounds and syllables1 in relation to the efficient cause1 the material and instrumental1 which is the breath of ,man by his several organs1 moving1 modulating and figuring the air 7which is the subject matter7 into diversity of sites1 motions1 contextures and moods1 then we must conclude that words1 charms or rhythms1 having efficient1 material and instrumental causes1 do belong to the predicament of ,quality1 and are of great force and virtue naturally1 notwithstanding all that is or can be objected to the contrary4 ,sidenote3 ,alphabet4 ,natur4 p4 #bj4 ,sidenote3 ,ibid4 p4 #eb4 #e4 ,lastly1 we are to consider that the breath of ,man being variously modulated by its passage from the lungs1 by the throat1 palate1 tongue1 and other vocal organs1 doth make such several impressions and configurations of the moved atomes in the air1 that thereby so great a diversity of impulses or sounds are made upon the drum of the ear1 that thereby naturally we are able to distinguish one from another4 ,now humane institution found forth the ways of making these several sounds1 or tones1 to be appropriated to such and such things1 or to signifie the diversity of creatures and things1 according to the several compacts and agreements of ,men amongst themselves1 so that what one sound doth signifie in one language1 may signifie another thing in another4 ,so that not considering the institution or invention of this or that significancy of several sounds in several languages1 every sound1 or articulate prolation1 doth naturally make a distinct and several impulse upon the ear1 and thereby the senses1 and consequently the mind are variously affected by them4 ,and therefore the younger ,helmont doth give us an apposite passage1 or two to this purpose1 ,englished thus3 8,for as in those of ripe years1 certain musical modulations being heard1 do often so efficaciously imprint in the mind the ,idea of the voice and tones1 that diverse do sensibly feel them for so long a time in themselves1 as it were yet sounding1 that they cannot1 when they would1 be freed from them3 ,from whence also 7he saith7 the word inchanting seemeth with the ,latines and ,gauls to have drawn its original4 ,so the ,idea of our ,mothers tongue impressed in infants1 doth so long adhere there1 that to them about to speak afterwards1 it doth as it were place1 and order the tongue1 and so is the only one mistress of their speech40 ,and again he saith3 8,if in times past there were found those1 who by the benefit of musical instruments could move and mollifie the mind of ,man various ways3 ,how much more humane voice1 if it being moderated by prudence1 do break forth from a living spirit1 shall not only have power to effect those things1 but also those that are far greater80 ,having thus far largely handled this point1 we shall only recapitulate a few things1 and so conclude this ,treatise4 #a4 ,it being granted1 that great effects have been produced by words1 charms1 rhythmes1 and tunes1 we have removed all diabolical concurrence to those effects1 except what may be mental and internal1 as in all wicked persons1 when they use natural means to a wicked and evil end1 and that 7as we conceive7 by sufficient and convincing arguments3 ,and especially because1 where there is no natural agent1 there the ,devil can operate nothing at all1 and if there be a natural agent1 his concurrence is not necessary4 #b4 ,as for the force of imagination upon extraneous bodies1 we cannot in reason affirm it to be none at all1 neither dare1 or will we assert that its power 7in that respect7 is so vastly great1 as many do pretend4 #c4 ,and for what strange effects soever1 that are true and real1 that do follow upon the use of words1 charms1 characters1 rhythms1 and the like1 we do confidently affirm1 that they are effected by lawful and natural means1 but withal that of this sort in this age1 few or none are found out that are efficacious4 ,but that error1 credulity1 ignorance and superstition do put great force1 and stress upon these things1 when really they produce no effects at all4 99 99 99 99 99 ,the ,alarm that the ,pendle-forest ,witches gave to all this ,kingdom1 that they were sent for to ,london1 great sums gotten at the ,fleet to shew them1 and publick ,plays acted thereupon2 and the ,original ,examination coming lately to the ,authors hand1 it is desired the ,reader will after these words ,page #bgg4 line #d4 and had incouragement by the adjoining ,magistrates peruse these following ,depositions1 viz4 ,the ,examination of ,edmund ,robinson ,son of ,edmund ,robinson of ,pendle-forest eleven years of age1 taken at ,padham before ,richard ,shutleworth and ,john ,starkey ,esquires1 two of his ,majesties ,justices of the ,peace within the ,county of ,lancaster1 the #ajth day of ,february1 #afcc4 8,who upon ,oath informeth1 being examined concerning the great meeting of the ,witches of ,pendle1 saith that upon ,all-,saints-day last past1 he this ,informer being with one ,henry ,parker a near door-neighbour to him in ,wheatleylane1 desired the said ,parker to give him leave to gather some ,bulloes which he did2 ,in gathering whereof he saw two ,grayhounds1 viz4 a black and a brown2 one came running over the next field towards him1 he verily thinking the one of them to be ,mr4 ,nutters1 and the other to be ,mr4 ,robinsons1 the said ,gentlemen then having such like4 ,and saith1 the said ,grayhounds came to him1 and fawned on him1 they having about their necks either of them a ,collar1 unto each of which was tied a string3 which ,collars 7as this ,informer affirmeth7 did shine like ,gold4 ,and he thinking that some either of ,mr4 ,nutters or ,mr4 ,robinsons1 ,family should have followed them2 yet seeing no body to follow them1 he took the same ,grayhounds thinking to course with them4 ,and presently a ,hare did rise very near before him4 ,at the sight whereof he cried1 ,loo1 ,loo1 ,loo3 but the ,doggs would not run4 ,whereupon he being very angry took them1 and with the strings that were about their ,collars1 tied them to a little bush at the next hedge1 and with a switch that he had in his hand he beat them4 ,and in stead of the black ,grayhound one ,dickensons ,wife stood up1 a ,neighbour whom this ,informer knoweth4 ,and instead of the brown one a little ,boy1 whom this ,informer knoweth not4 ,at which sight this ,informer being afraid1 endeavoured to run away3 but being stayed by the ,woman 7viz47 by ,dickensons ,wife1 she put her hand into her pocket1 and pulled forth a piece of ,silver much like to a fair shilling1 and offered to give him it to hold his tongue and not to tell3 which he refused1 saying1 ,nay thou art a ,witch4 ,whereupon she put her hand into her pocket again1 and pulled out a thing like unto a ,bridle that gingled1 which she put on the little ,boyes head3 which said ,boy stood up in the likeness of a white ,horse1 and in the brown ,grayhounds stead4 ,then immediately ,dickensons ,wife took this ,informer before her upon the said ,horse and carried him to a new house called ,hoarstones being about a quarter of a mile off4 ,whither when they were come1 there were divers persons about the door1 and he saw divers others riding on ,horses of several colours towards the said ,house1 who tied their ,horses to a hedge near to the said ,house4 ,which persons went into the said ,house1 to the number of threescore or thereabouts1 as this ,informer thinketh1 where they had a fire1 and meat roasting in the said ,house1 whereof a young ,woman 7whom this ,informer knoweth not7 gave him ,flesh and ,bread upon a ,trencher and ,drink in a ,glass1 which after the first tast he refused and would have no more1 but said1 it was naught4 8,and presently after1 seeing divers of the said company going into a ,barn near adjoining1 he followed after them1 and there he saw six of them kneeling1 and pulling all six of them six several ropes1 which were fastened or tied to the top of the ,barn4 ,presently after which pulling1 there came into this ,informers sight flesh smoaking1 butter in lumps1 and milk as it were flying from the said ropes4 ,all which fell into basons which were placed under the said ropes4 ,and after that these six had done1 there came other six which did so likewise4 ,and during all the time of their several pulling they made such ugly faces as scared this ,informer1 so that he was glad to run out and steal homewards3 who immediately finding they wanted one that was in their company1 some of them ran after him near to a place in a ,high-way called ,boggard-hole1 where he this ,informer met two ,horsemen4 ,at the sight whereof the said persons left following of him4 ,but the foremost of those persons that followed him1 he knew to be one ,loind's ,wife3 which said ,wife together with one ,dickensons ,wife1 and one ,jennet ,davies he hath seen since at several times in a ,croft or ,close adjoining to his ,fathers house1 which put him in great fear4 ,and further this ,informer saith1 upon ,thursday after ,newyears-day last past1 he saw the said ,loind's ,wife sitting upon a cross piece of wood being within the ,chimney of his ,fathers dwelling house3 and he calling to her1 said ,come down thou ,loynd's ,wife4 ,and immediately the said ,loynd's ,wife went up out of his sight4 ,and further this ,informer saith1 that after he was come from the company aforesaid to his ,fathers house1 being towards evening1 his ,father bad him go and fetch home two ,kine to seal4 ,and in the way in a field called the ,ellers1 he chanced to hap upon a ,boy1 who began to quarrel with him1 and they fought together1 till the ,informer had his ears and face made up very bloody by fighting1 and looking down he saw the ,boy had a cloven foot4 ,at which sight he being greatly affrighted1 came away from him to seek the ,kine4 ,and in the way he saw a light like to a ,lanthorn towards which he made haste1 supposing it to be carried by some of ,mr4 ,robinsons people2 but when he came to the place1 he only found a ,woman standing on a ,bridge1 whom when he saw he knew her to be ,loind's ,wife1 and knowing her he turned back again3 and immediately he met with the aforesaid ,boy1 from whom he offered to run1 which ,boy gave him a blow on the back that made him to cry4 ,and further this ,informer saith1 that when he was in the ,barn1 he saw three ,women take six ,pictures from off the beam1 in which ,pictures were many ,thorns or such like things sticked in them1 and that ,loynd's ,wife took one of the ,pictures down1 but the other two ,women that took down the rest he knoweth not4 ,and being further asked what persons were at the aforesaid meeting1 he nominated these persons following1 viz4 ,dickensons ,wife1 ,henry ,priestleys ,wife1 and his ,lad1 ,alice ,hargreene ,widow1 ,jane ,davies1 ,william ,davies1 and the ,wife of ,henry ,fackes1 and her ,sons ,john and ,miles1 the ,wife of ,denneries1 ,james ,hargreene of ,marsdead1 ,loynd's ,wife1 one ,james his ,wife1 ,saunders his ,wife1 and ,saunders himself sicut credit1 one ,laurence his ,wife1 one ,saunder ,pyn's ,wife of ,barraford1 one ,holgate and his ,wife of ,leonards of the ,west close40 ,edmund ,robinson of ,pendle ,father of the aforesaid ,edmund ,robinson ,mason informeth1 8,that upon ,all-,saints-day last he sent his ,son the aforesaid ,informer to fetch home two ,kine to seal1 and saith that his ,son staying longer than he thought he should have done1 he went to seek him1 and in seeking of him heard him cry pitifully1 and found him so affrighted and distracted1 that he neither knew his ,father1 nor did know where he was1 and so continued very near a quarter of an hour before he came to himself4 ,and he told this ,informer his ,father all the particular passages that are before declared in the said ,robinson his ,sons information40 ,richard ,shutleworth4 ,john ,starkey4 ,,finis4 ,illustration3 ,fleuron ,the ,printer desires the ,reader to excuse some literal faults1 as ,nandeus for ,naudeus1 ,libanius for ,libavius1 and the like1 the ,author writing a very small hand1 and living at great distance that his perusal could not be gotten4 ,illustration3 ,fleuron ---------------------------------------- -------------------------------- ,,transcriber',s ,,notes ,page ,changed from ,changed to #bc #bd ,herwerk ,hexenwerk cce-cee cce-cee #ib #ic #ajh #aaj #aaa #aac ,umechascheth ,umechascheph ,coscheth ,coscheph #aad1 ,burtorsius ,buxtorsius #aag #aae #aah ,gauberers1 dess ,beschwerers der ,zauberers1 dess ,beschwerers der wol besch weren fan wol besch weren kan #abj #abh #abi #acj #aca #acb #acc #ace #acf #adf #agb resurrexerumt resurrexerunt #agh #aic #baa #bbc #a4 ,silently corrected obvious typographical errors and variations in spelling4 #b4 ,retained archaic1 non-standard1 and uncertain spellings as printed4 #c4 ,enclosed italics font in underscores4 #d4 ,enclosed blackletter font in equals4 #e4 ,denoted superscripts by a caret before a single superscript character or a series of superscripted characters enclosed in curly braces1 e4g4 ,mr4 or ,mister4