Chap. V
That these things now in question are but barely supposed, and were yet never rationally nor sufficiently proved: And that the Allegations brought to prove them by are weak, frivolous, and absolutely invalid. With a full Confutation of all the four Particulars.
Pag. 5, 6.
Bodin. Dæmonoman. ubiq ; of evil Spirits, pag. 304.
Having in the preceding Chapter proved that the Scriptures and sound Reason, are the proper Mediums to decide these difficulties by, and also laid down the necessary qualifications requisite in an Author or Witness that would evidence these things as matters of fact: We shall here once again repeat the four Particulars, which we are about to confute, which are these. 1. That the Devil doth not make a visible or corporeal League and Covenant with the supposed Witches. 2. That he doth not suck upon their bodies. 3. That he hath not carnal Copulation with them. 4. That they are not really changed into Cats, Dogs, Wolves, or the like. And these four Particulars we affirm were never matters of fact, nor ever had a being, except only in the fancy as meer Chimera’s, nor that they ever were or can be proved to have been brought to pass or acted; and de non apparentibus, & non existentibus eadem est ratio, saith the great Maxime of our Law. 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 fact, or were ever acted or performed. And first we have Mr. Glanvil arguing at this rate: “All Histories are full of the exploits of those instruments of darkness; and the testimony of all ages, not only of the rude and barbarous, but of the most civilized and polisht World, brings tidings of their strange performances. We have the attestation of thousands of eye and ear-witnesses, and those not of the easily deceivable vulgar only, but of grave and wise discerners; and that when no interest could oblige them to agree together in a common lye: 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 knowledge, beyond the reach of Art and ordinary Nature. Standing publick Records have been kept of these well attested Relations, and Epocha’s made of those unwonted events. Laws in many Nations have been enacted against those vile practices; those among the Jews and our own are notorious; such Cases have been often determined near us, by wise and reverend Judges, upon clear convictive Evidence, and thousands in our own Nation have suffered death for their vile compacts with Apostate Spirits.” And a little after he saith: “And I think those that can believe all Histories are Romances; that all the wiser World have agreed together to juggle Mankind into a common belief of ungrounded Fables; that the sound senses of multitudes together may deceive them, and Laws are built upon Chimera’s; that the gravest and wisest Judges have been Murderers, and the sagest persons Fools or designing Impostors.” Bishop Hall maketh the like Objection, saying: “Neither can I make question of the authentick Records of the Examinations and Confessions of Witches and Sorcerers in several Regions of the World, agreeing in the truth of their horrible pacts with Satan, of their set Meetings with evil Spirits, their beastly Homages and Conversations. I should hate to be guilty of so much incredulity, as to charge so many grave Judges and credible Historians with lyes.”
These Objections at the first view seem very plausible, and to carry with them a great splendour and weight of truth and reason; but if they be looked into, and narrowly weighed in the balance of sound reason, and unbiassed judgment, they will be found too light, and will soon vanish into Rhetorical fumes and frothy vapours: which that it may be more clearly performed, we shall rank them into the number of three, in which all their seeming strength lyes, and these are they.
1. They pretend that these things are sufficiently proved by Historians of unquestionable credit and reputation.
2. That the Confessions of Witches themselves, in divers Regions, at several times and places, who have all acknowledged these particulars, are sufficient evidence of the truth of these performances.
3. That so many wise and grave Judges and honest Juries could not have been deceived, to put to death such great numbers of these kind of people, called or accounted Witches, without sufficient proof of the matters of fact. To all which we shall give a full response, in respect of the four particulars, mentioned in the beginning of this Chapter, and shall commix and adjoyn such positive Arguments as will be cogent to all rational persons, whose corrupt wills have not perverted their judgments.
1. It is much to be admired, that Mr. Glanvil (but especially Bishop Hall, a very Reverend and Learned person) should lye any great stress upon such a weak foundation: For there is none of these three Objections that will amount to a necessary Proposition, but only to a contingent one, which will infer no certain and necessary Conclusion, nor bring forth any certitude or science, but only bare opinion and probability. Propositio contingens est, quæ sic vera est, ut falsa esse possit: and at the best the strength of all these are but testimonia humana, which are but weak, and no sufficient ground for a rational man to believe them to be true, because humanum est errare. And the weight of these matters is not a contention de lana caprina, vel de umbra asini, sed de pelle humana, for the lives and estates of many poor Creatures, and they professed Christians too, and therefore doth require stronger Arguments than contingent Propositions, to establish a firm ground for the belief of this opinion.
Prov. 12. 22.
2. It is one thing barely to affirm, and another thing to prove sufficiently and fully: For though they boldly alledge, that these things are sufficiently proved by Authors of unquestionable credit and verity, we must return a flat negative, and that for these reasons. 1. Let them shew us any one Author of credible veracity, that ever was ear or eye-witness of the Devils making of a visible and corporeal League or Bargain with the Witches, or that he ever suckt upon their bodies, or that he had carnal Copulation with them, or that by the experience of his senses ever certainly knew a man really transubstantiated and transformed into a Wolf, or a Wolf into a man, and we will yield the whole Cause. But we must assert and truly affirm, that this pretence of theirs, that these things are sufficiently proved by Historians of good credit, is a meer falsity, and a lying flourish of vain words. There are (we confess) a multitude of vain and lying stories, amassed up together in the Writings of Demonographers and Witchmongers of strange and odd Apparitions, Feats, Confessions, and such like; but never any one positive proof of any of these four particulars by any Authors of credit and reputation: and this we dare boldly aver to the world. 2. Let them produce any two Witnesses that were of honesty and integrity, sound understandings and ability, that ever were present, and ear and eye-witnesses of a visible, vocal, and corporeal League made betwixt the Devil and the Witch; or let them tell us who was by, and watched, and really and truly saw the Devil suck upon some part of the Witches body; or who were the Chamberlains, Pimps or Panders, when the Devil and the Witch committed carnal Copulation; or who were ever present when a Witch was changed into a Cat, a Dog, an Hare, or a Wolf. If they can but bring forth any two credible Witnesses to prove these things by, then we shall believe them, but we must assert that never any such two could be produced yet: and therefore cannot but wonder at the shameless impudence of such persons, that dare affirm these things that never were, nor can be proved, and yet have not blushed to vent and trumpet forth such execrable and abominable lyes to the World. Mr. Glanvil confidently affirms these things to be matters of fact, and affirmanti incumbit probatio, let him produce his Witnesses, and if they be persons of judgment, veracity, and impartiality, then we shall accept their proof; but it is not figments, supposals, weak presumptions, or apparent falsities that will perform it; for that which never was acted, can never truly be proved, and things that appear not, are as though they were not; therefore he must produce his testimonies, or lose both his cause and credit, and must be taken for an Assertor of never-proved Fables. Lying lips are abomination unto the Lord: but they that deal truly are his delight.
Now we know they use to do in this case, as Souldiers use, who when they are beaten forth of some Out-work or Trench, they then retreat into another that they think more strong and safe. And being driven from their weak Hold of a bare affirmation without proof, that these things are verified to have been matters of fact, and really performed, both by authority and the evidence of sense, which are both utterly false, then they flye to this assertion: That the Confessions of so many Witches in all Ages, in several Countries, at divers times and places, all agreeing in these particulars, are sufficient evidence of the truth of these matters. To which we shall rejoyn, that the Confessions of Witches, however considered, are not of credit and validity to prove these things; but are in themselves null and void, as false, impossible, and forged lyes, which we shall make good by these following Reasons.
Reas. 1.
1. The Witch must be taken to be either a person insanæ, vel sanæ mentis; and if they be insanæ mentis, their Confessions are no sufficient evidence, nor worthy of any credit; because there is neither Reason, Law, nor Equity that allows the testimony or confession of an Idiot, Lunatick, mad or doting person, because they are not of a right and sound understanding, and are not to be accounted as compotes mentis, nor governed by rationability. For as by the Civil Law mad Folks, Idiots, and Old men childish, Bond-slaves, and Villains are not capable of making a Will to dispose of Goods, Lands, or Chattels: so much more are all these sorts of persons excepted for giving evidence by confessions, or otherwise in matters concerning life and death, which are of far greater weight and concernment. And that these persons are of unsound understandings, is manifest in all the points that they confess, and therefore are no proof, nor ought to be credited: and that for these reasons. 1. Because the things they confess are not attested by any other persons of integrity and sound judgment, and they must of necessity be lyars, because the Bond-slaves of the Devil, whose works they will do, and he was a lyar from the beginning. 2. Because they confess things that are impossible (as we shall prove anon) and confiteri impossibilia insanientis est. 3. There is no good end wherefore they make these Confessions, neither do they receive any benefit by them, either spiritual or temporal, internal nor external. And this doth sufficiently shew, that they are deluded, melancholy, and mad persons, and so their Confessions of no credit, truth, or validity.
Reas. 2.
2 Thess. 2. 10, 11, 12.
2 Tim. 2. 26.
Joh. 8. 44.
2. Their Confessions will be found null and false, if we consider the impulsive cause that moves them to make them, and the end wherefore they declare such false and lying matters, and that in these particulars. 1. The moving cause is not, nor can be the Spirit of God, which is a Spirit of truth and righteousness, nor any motion of true remorse for their sins, or any thing flowing from repentant hearts, because they are persons forsaken of God and his Grace, and given over to reprobate minds and senses, and therefore the truth of the Word of God is fulfilled in them: Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusion, that they might believe a lye. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness. 2. Neither is the end for the glory of God, or their own Salvation, because they are the Vassals and Bond-slaves of Satan, being kept Captive at his will, and are Rebels and Traitors against God and Christ, his Church and Truth, having renounced the Faith, and become Apostata’s to the truth. 3. The impulsive cause and chief end wherefore they make these and such like confessions, is sometimes, and in some persons meerly to eschew torture and bodily pains, and sometimes the quite contrary solely to escape the present miseries of a poor, wretched, and troublesom life; and therefore these confessions not at all to be credited, as being vain and feigned. 4. Sometimes they are by force, waking, craft, and cunning, in hope of pardon and life, to make such confessions as the base ends and corrupt intentions of the Inquisitors themselves, or their Agents, have infused into them, for the advancement of false Doctrine, Superstition, and Idolatry: such were the most (if not all) recorded by Delrio Bodinus, and the rest of the Witchmongers, to which no credit can be given at all. 5. But the chief end that Satan hath (who is the Forger, Contriver, and Deviser of these Confessions, if voluntarily and freely made, the principal Agent in all these matters) is to set forth the power and glory of his own Kingdom, thereby to lead men into, and continue them in lyes and errors; for when he speaketh a lye, he speaketh of his own, for he is a lyar, and the father of it, and the Witches are his Children, and the works of their Father the Devil they will do, and he was, and is a Murtherer and Lyar from the beginning. And thus far we acknowledge a spiritual and mental League betwixt the Witch and the Devil, by virtue of which they confess these horrible and abominable lyes, of the glory of him and his Kingdom; but other League or Covenant there is none, neither is there any the least spark of truth in all that they say or confess, because their sole end in making of these confessions, is to advance the credit and power of Satan. 6. The impulsive cause that often makes them to utter such confessions of strange and impossible things, is the strong passive delusion, that they lye under, contracted by ignorant, unchristian, and superstitious education, which they have suckt in with their milk, heightned with an atrabilarious temper and constitution, and confirmed by the wicked lyes, and teaching of others, which makes them confess these execrable things, which they in their depraved and vitiated imaginations, do think and believe they have done and suffered, when there was never truly acted any such matter ad extrà, but only in their mad and deluded Phantasies: and so no more credit to be given to them, than to the maddest Melancholist that ever was read or heard of.
Reas. 3.
Lib. 1. of Prognost.
Hist. meditat. lib. 4. cap. 13. pag. 280.
History 1.
Hist. nat. l. 7. c. 52. pag. 103.
Doctor. Epist. pag. 641.
History 2.
Histor. Animal. lib. 8. cap. 24.
3. That there is not any jot of truth in these Confessions, is manifest, if we consider the subjective matter of them, as is plain by these ensuing grounds. 1. For the most of them are not credible, by reason of their obscenity and filthiness; for chast ears would tingle to hear such bawdy and immodest lyes; and what pure and sober minds would not nauseate and startle to understand such unclean stories, as of the carnal Copulation of the Devil with a Witch, or of his sucking the Teat or Wart of an old stinking and rotten Carkass? surely even the impurity of it may be sufficient to overthrow the credibility of it, especially amongst Christians. 2. There are many things that have no verity in them at all, that notwithstanding have verisimilitude; but these are not only void of truth, but also of truth-likeliness: for it is neither truth, nor hath any likelihood of it, to believe it for a truth, that the Devil should carry an old Witch in the Air into foraign Regions, that can hardly crawl with a staff, to dancing and banqueting, and yet to return with an empty belly, and the next day to be forced, like old Dembdike or Elizabeth Sothernes, and Alizon Denice, to go a begging with the sowr-milk Can: is this either probable or likely? would it not much more have advantaged the Devils interest and his Kingdom, to have furnished them with good and true meat and drink, and not with such imaginary Cates, which would neither fill the stomach, nor satisfie the appetite? Had it not been more for the Devils benefit to have furnished them with plenty of gold and silver, than to let them go ragged and tattered, begging their bread from door to door? 3. As these confessions have no truth-likeliness in them, so they are things that are simply impossible to be performed by any created power, and therefore must needs be false and fictitious relations; for no Creature can perform any thing but that for which by Creation it was ordered and designed to; but the Devils by Creation have no generative power given them, nor members or organs to perform the act of copulation withal; and therefore their having carnal copulation with the Witches, is a most monstrous fiction, and an absolute impossibility, and can have nothing in it more than the stirring up of the imaginative faculty, and thereby to move titillation in the members fitted for the act of generation, which is a thing that happens to many both men and women, that are of hot constitutions, and abound with seed, which we call nocturnæ prolutiones, of which the Divines and Casuists make that great question, An nocturnæ prolutiones sint peccatum? And it is as simply impossible for either the Devil or Witches to change or alter the course that God hath set in Nature, as to transubstantiate a man or woman into a Cat, a Dog, or a Wolf; and therefore are these confessions meer impossibilities and monstrous lyes. 4. There can in sound and right reason no credit at all be given to these confessions, because divers of them have been proved to be utterly false, as is plain in the man that did confidently affirm, that he was a true Wolf, and that he had hair under his skin, the woful tryal of which was his death, though a pregnant and undeniable proof, that the delusion was in the Phantasie, and that there was no real change of the mans body into a Wolf; and therefore doth flatly overthrow the credibility of these vain and lying confessions. To the same purpose is the story related by Camerarius from Johannes Baptista Porta, a great Naturalist, and a person of competent veracity, which is this. “Once (saith he) I met an old Witch, one of those that are said to enter houses in the night time, and there to suck the blood of little children lying in their Cradles. Having asked her a question of something, she promised forthwith, that within a while she would give me answer. She puts forth of her Chamber all those that went in with me to be witnesses of that which should pass. Having shut us out, she strips her self stark naked, and rubs over all her body with a certain Oyntment, which we saw through the chinks of the door. The operation of the soporiferous juyces, whereof this Oyntment was compounded, made her fall to the ground, and brought her into a deep sleep. Upon this we open the door, and some of us begin to strike and knock her well-favour’dly; but she was so soundly asleep, that to strike her body and a stone, it was all one. Forth we go again, in the mean time the Oyntment had ended his working, and the old Trot being awaked, and having put on her cloaths, begins to tell tales of Robin Hood, saying, That she had passed over Seas and Mountains, and then gives us false answers. We tell her, that her body had never stir’d out of the Chamber; she maintains the contrary: we shew her the blows we had given her, she persisteth the more stifly in her opinion.” By the testimony of this Author, who was an ear and eye-witness of this passage, and other persons with him, which manifests it to be good and sufficient evidence, it appeareth, that the Witches are under a melancholy and passive delusion, promoted by the help of soporiforous Oyntments, whereby they fancy and think they are carried into far remote places, where they hear and see strange things, and do and suffer that which is not at all performed, but only as in a dream, their bodies in the mean time lying immoveable, and so do but relate falsities and lyes, which is an unanswerable proof of the absolute falsity of their confessions, the thing that here we undertook to make good. And some late Learned men (with Mr. Glanvil himself) giving too much credit to the things related by the Witches in their confessions, to be true stories of things really performed at a great distance, have been forced to revive that old Platonical Whimsie, of the Souls real egression forth of the body into far distant places, and its return again, with the certain knowledge of things there done or said, according to the relation that Pliny gives us in these words: Reperimus (inquit) interempla, Hermotimi Clazomenii animam relicto corpore errare solitam, vagámq; è longinquo multa annuntiare, quæ nisi à præsenti nosci non possent, corpore interim semianimi: donec cremato eo inimici (qui Cantharidæ vocabantur) remeanti animæ velut vaginam ademerint. To which notwithstanding he doth not seem to give credence. But these Relations of the Witches are meer lyes and forgeries, and are but taught them by the spiritual craft of the Devil, thereby to pretend to imitate the true Visions that the Prophets had from God. And though there may be some peculiar persons that have the way to fall into ecstasies, (as Helmont witnesseth of himself) and may thereby understand many mystical matters, yet in it there is no real egression of the Soul forth of the body, but a freeing or withdrawing of it from the Phantasie and Senses, and then (as the Cabbalists and mystical Authors say) it is joyned to the intelligible World, and beholds things as present, and though there may be something of truth in it, yet few Authors of credit and veracity, have attested it upon their own experience, and there may be much fallacy and danger in it, and therefore we leave it to further search and inquiry. Another apparent ground of the nullity of the truth or credit of these confessions, is that which a learned Divine in his Letter to Dr. Wierus gives us, the substance of which we shall give in English, which is this: “I have known (he saith) the year foregoing (he writ his Epistle Anno 1565.) many foolish things from the private confession of a certain old Woman, an Inchanter, who when she had heard in my Sermon the place in the 19. Chapter of the Acts explained, That many of the Ephesians, being of those who had exercised curious Arts, had brought their Books, and burned them openly, &c. She forthwith (he saith) came unto me with a mind plainly troubled; and with tears pouring forth into my bosom the secrets of her breast, did receive Christian instruction; and when she had understood, by the blessing of God, the vanity of Diabolical Impostures, and perceived them with opened eyes, she was easily converted to the light of truth, the smoak of lyes being laid aside. She, truth being once received, hath most constantly confessed, that it did appear to her more clear than the light at noon day, that Satan did only deceive and blind the eyes of his Vassals, and that there was nothing done in verity, and this she declared with a detestation of her Diabolical Art.” And so concludes it in these words: Vno verbo dicam, me satis experientiâ didicisse, bonam partem incantationum mera esse insomnia. And whosoever shall read, and seriously consider the Epistle of that excellent and learned Divine, will find the most of those vain illusions laid open and confuted: so that in all (or the most) of the things attributed unto Witches, we shall find no more of Diabolical operation in them, than an internal, mental, and spiritual delusion, in making the Witches to believe, and to draw on others to the same opinion that the Devil hath a kind omnipotent Power and Soveraignty. Therefore did Aristotle well conclude: Incantamenta esse muliercularum figmenta.
Reas. 4.
Joh. 8. 44.
1 Joh. 3. 8.
Psal. 62. 4.
4. A fourth Reason of the meer falsity and incredibility of these Confessions is this: Is it possibly credible to a rational and unbiassed judgment, that the Witches (though never so many, at several times and places) having made themselves the Slaves and Vassals of the Devil, both in soul and body, and being led by his lying and deceitful Spirit (though making large and voluntary confessions) can be conceived to have any touch of truth in them at all? Surely no more truth in these confessions, than there is in the Devil, who was a Lyar from the beginning; and therefore we argue thus. Such kind of will, affections and inclinations as are in the Devil himself, such kind are in his Children. But the will and affections of the Devil are against God, his Truth, and against all Gods people, and his inclinations tend to continual lying. Therefore the will, affections, and inclinations of his Children (such as the Witches are, and are granted to be) are against God, his Truth, and against all Gods people, and their inclinations tend to continual lying. The proof of the major and minor Proposition is the plain words of our Saviour, Ye are of your father the devil, and the lusts of your father the devil ye will do, θέλετε ποιεῖν, and he was a murtherer from the beginnings and abode not in the truth, because there is no truth in him. When he speaketh a lye, he speaketh of his own: for he is a lyar, and the father of it. And again St. John tells us: He that committeth sin, is of the devil; for the devil sinneth from the beginning. So that it may truly be said of them, They delight in lyes, and their confessions are nothing but lyes. And if they object and say, that here we confess a League with the Devil and the Witch, otherwise the Witches could not be his Children, Vassals, and Bond-slaves, which elsewhere we deny; we answer, it is a gross mistake, in not observing the distinction we make betwixt a mental and spiritual League, such as the Devil and Judas made, and such as all wicked men make with him, and under this League we acknowledge all Witches to be; but a visible and corporeal League we positively deny, and so the objection is of no validity. And thus we suppose we have sufficiently proved, that there ought no credit at all to be given to the Confessions of Witches, no more than to Devils, who are all lyars.
Now let us proceed to their third main Objection: That so many wise and grave Judges and honest Juries could not have been deceived, to put to death such great numbers of those kind of people, without sufficient proof of the matters of fact. Against which we oppose these following Reasons.
Reas. 1.
1. It is but an Argument at the best to drive the other Party into an absurdity, which is not of any such dangerous consequence, as may be supposed; for it would but conclude, that many grave and wise Judges and Juries have been imposed upon, and deceived, which is but argumentum ad homines, and doubtless many might, and have been. And do not we Christians hold, that the gravest and wisest Judges amongst the Turks and Persians have been, and are deceived, and have done unjustly in persecuting and putting Christians to death, because they would not submit to the Religion of Mahomet, and yet we account it no absurdity or injustice to pass that censure upon them? And do not the Idolaters in all those large Empires and Kingdoms of Tartary, China, the Moguls Country, and the rest of those Countries in the East of Asia persecute and put many to death, for not worshipping their Idols, or embracing their Religion; and do we think it absurd to censure and condemn them of injustice, though in their own Countries they be accounted grave and wise Judges? Surely we do not, and there is the parity of reason in both the Arguments, for all are but men, and so may erre.
Reas. 2.
2. But as for the grave, learned, and wise Judges, and understanding and honest Juries within His Majesties Dominions, we affirm they are clear and innocent from these imputations, and that for divers and sundry sound reasons. 1. Our Judges and Juries have no such sinister and corrupt ends, to wrest the Laws, or wring forth and extort feigned and false Confessions, because they have no such ends as to uphold and maintain idolatrous and superstitious Tenents, as praying to Saints, magnifying of Holy water, or setting up of Purgatory, as had the Popish Inquisitors, and the Demonographers, and Witchmongers that writ for those ends. And therefore it is no absurdity to say or think, that they dealt unjustly in their proceedings, which our learned and pious Judges are not, nor can be guilty of. 2. The Inquisitors and their Agents had benefit by the death of Witches, having a share in their Goods, and therefore no absurdity to conclude, that their proceedings were unjust, partial, and corrupt, of which our judges and Juries are clear, as having no profit at all by the death of these wretched and deluded people. 3. Our Judges are but sworn to the due execution of the Laws made, and the Juries sworn to bring in their Verdicts according to their best evidence: now if the Witnesses forth of malice, envy, ignorance, or mistake swear to matters of fact, for which death or other punishments are allotted by the Law, both the Judges and the Jury are absolutely excusable; and if there be any guilt in the Witnesses, or falsity in their Evidences, it lyes at their own doors, and upon their own consciences, and the Judges and Jurors are clear, and not to be blamed, for no humane prudence can altogether prevent, that Witnesses may not erre or swear falsely.
Reas. 3.
3. Have there not been many thousands of true and faithful Martyrs, that have suffered and been condemned in many Ages, in many and several Countries, at many different and distinct times? And some of these have been condemned by such as were called and accounted General Councils, Parliaments, High-Courts of Justice, and other places of great Judicature, before Judges that were accounted wise, grave, and learned, and by Juries of honesty and understanding: were there therefore no true Martyrs, and were they all justly condemned and put to death? or is it absurd to be guilty of such incredulity, as to think and hold, that so many grave and wise Judges, and knowing Juries were deceived, and did unjustly? Let Mr. Glanvil or any other solve this Argument; and carry the cause; or else we must necessarily conclude, that opinio quæ à se non propellit absurda, per absurda non premit adversarium.
Now having given a full and satisfactory Answer to their main and strongest Objections, and defeated the whole force of their first and most furious Charge, we shall proceed to overthrow their main Battel, in proving the four Particulars mentioned in the beginning of the Chapter, to be false and impossible. And in doing of this, we shall handle the three first promiscuously and all together, and the fourth about Transubstantiations or Change of Witches into Cats, Hares, Dogs, Wolves, or the like, we shall handle by it self.
Eph. 2. 2.
2 Thess. 2. 4.
Luk. 22. 2.
Chrys. in Luc. 22. 3.
Joh. 13. 2.
1. And first we acknowledge an internal, mental, and spiritual League or Covenant betwixt the Devil and all wicked persons, such as are Thieves, Robbers, Murtherers, Impostors, and the like, whereby the temptations, suggestions, and allurements of Satan, spiritually darted, and cast into the mind, the persons so wrought upon, and prevailed withal, do assent and consent unto the motions and counsels of the evil Spirit, and so do make a League and Covenant with the said evil Spirit, as saith the Text: According to the Prince of the power of the air, that now worketh in the children of disobedience. He doth not only rule over them, but also worketh in them; for men are either the Temples of God, or the Temples of Satan and Antichrist, who sitteth in the Temple of God, and opposeth and exalteth himself above all that it called God or worshipped. Such a spiritual League or Covenant as this did Judas make with the Devil, whereby he agreed to betray his Master Christ. Then entred Satan into Judas: not that essentially or personally he entred into Judas, but that he put it into his heart, βεβληκότος, to betray him: which wrought so effectively in him in a spiritual manner, that he took up that Diabolical resolution to betray his innocent Master: and this was entring into a spiritual League with the Devil. For as Theophylact saith upon the place. Hoc enim significat, spospondit, hoc est, perfectam promissionem & pactum fecit. And another saith: In Judam Satanas intravit, non impellens, sed patulum inveniens ostium: nam oblitus omnium quæ viderat, ad solam avaritiam dirigebat intuitum. And again: Missio ista spiritualis suggestio est, & non fit per aurem, sed per cogitationem: diabolicæ enim suggestiones immittuntur, & humanis cogitationibus immiscentur.
2. We acknowledge that this spiritual League in some respects and in some persons may be, and is an explicit League, that is, the persons that enter into it, are or may be conscious of it, and know it to be so; for when a person resolves to murther, he cannot but know that he then maketh a League with the Devil, who was a Murtherer from the beginning. And it is manifest, that in this League, and in no other, were all the Priests that belonged to the Oracles, who knew well enough that the Idols or false Gods they worshipped, did give no answers at all, but the responsions given were only of their own devising and framing, to uphold their credit; and more colourably to cozen and deceive the people, they did pretend that they had answers from their Gods or Idols, and thus far the Devil was in all their impostures and jugglings. And so all the several sorts of the Diviners or Witches mentioned in the Old Testament, were under a spiritual League with the Devil, and did very well know, that what they did, was not by the finger of God, but either by the help of Art, Nature, Leger-de-main, Confederacy, or such like impostures and cheats: and yet they pretended, as did Simon Magus, and gave out that they were some great men, thereby to deceive others, when explicitly they plainly knew that themselves were but dissemblers and lyars, and that for gain, credit, and vain-glory they pretended to do those things, which they could never truly perform. And under this spiritual League, explicitly considered, are all our Figure-flingers contained, who take upon them (far beyond the Rules of the true Art) to declare where stollen Goods are, and to cause them to be brought back again, and many other such vain and lying matters, which they well know they have no power to perform, but that they willingly and knowingly take upon them to pretend to do these things for vain-glory and filthy lucre sake. And of this sort are all our pretending Conjurers, Diviners, Wizards, and those that take upon them to reveal things by looking in Crystals, Beryls, and the like, (of which we may perhaps speak more largely hereafter) that indeed know well enough they do but deceive and cheat others: of all which we could recite very lepid and apposite stories, certainly known unto us, or discovered by us; but Mr. Glanvil would account them but silly Legends and old Wives Fables, and therefore we shall supersede here, and leave them to a fitter place.
Isa. 8. 19, 20.
Calvin in loc.
3. There are others that are under this spiritual League, though implicitly, as are all those that we have granted to be passively deluded Witches, those that by ignorant and irreligious education, joyned with a melancholy temper and disposition, to which they have added Charms, Pictures, and other superstitious Ceremonies, which they learned by Tradition. By all which they become so deluded and besotted in their Phantasies, that they believe the Devil doth visibly appear unto them, suck upon them, have carnal copulation with them, that they are carried in the Air to feastings, dancings, and such like Night-revellings; and that they can raise tempests, kill men or beasts, and an hundred such like fopperies and impossibilities, when they do nor suffer any thing at all, but in their depraved and deceived imaginations. And so do blindly and implicitly believe that the Devil doth perform all these things for them, 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 desires, and so are fast bound in this spiritual and implicit League. And under this spiritual implicit League are also comprehended all those that are Witchmongers, and believe the verity and performance of these things, and think that the Devil can both hurt and also help, and that there is a bad and a good Witch, or with Mr. Perkins, a black and a white one, by which wicked opinion, the seeking unto Witches, Wizards, Mutterers, Murmurers, Charmers, South-sayers, Conjurers, Cunning-men and women (as we speak here in the North) and such like, is still upholden by the Authors and Favourers of this opinion, contrary to the direct counsel of the Holy Ghost, who saith: And when they shall say unto you, Seek unto them that have familiar Spirits, and unto Wizards that peep and that mutter; should not a people seek unto their God? for the living to the dead. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. And therefore saith one: Admonet etiam, nos adversus impios cultus & superstitiones tutos fore, si in lege Domini acquiescamus. The League or Covenant betwixt the Devil and the Witch, is that which is visible and corporeal, where he is supposed to appear in some bodily shape unto the Witch, and to have oral and audible conference with him or her, and so to make a League or Covenant; and this is the thing that we deny, and the consequents thereof, that he doth not suck upon their bodies, nor hath carnal copulation with them, nor carries them in the Air, nor for them, nor by them doth destroy or kill man or beast, raise tempests, or change them into Cats, Hares, Wolves, Dogs, or the like; and this we oppose with these following Reasons.
Reas. 1.
2 Pet. 5. 8, 9.
Rev. 12. 9.
2 Cor. 2. 11.
Eph. 6. 11.
Mat. 24. 24.
2 Tim. 2. 25, 26.
1. Whatsoever the Devil worketh, it is to bring advantage to his own Kingdom, or otherwise he should act in vain. But whatsoever he worketh by a visible Covenant, is not for the advantage of his own Kingdom: and therefore it is in vain. The major is plain from the Text: Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour, whom resist stedfast in the faith. The minor is manifest in these two particulars. 1. Satan is that old Serpent, that was, and is more subtile than any beast of the field, which the Lord God hath created: which notwithstanding the vain Cavils, and seeming Arguments of Pererius, must be understood of Satan the Adversary of Mankind, and not of the natural Serpent, which is not the most subtile beast that God hath created, there being many others more subtile than the Serpent; and the Scripture tells us of his cunning and wiliness: for the Apostle saith, We are not ignorant of his wiles or devices νοήματα. And the Apostle in another place calls them μεθοδείας, his wiles, which are so great, that if it were possible, they might deceive the very elect. So that he wants no cunning nor subtilty to know how to bring a sinner into his snare, and to hold him fast, and when he is fast, he knows he need do no more, and therefore acts not in vain. 2. Before he need attempt a visible apparition to the Witch (if any such thing could be) he knows that the Witch is sure and fast in his snare by a spiritual Covenant already entred into, and therefore knows he need do no more, and he is too cunning to act to no purpose, and therefore doth St. Paul warn Timothy, That a Bishop must have a good report, lest he fall into the snare of the devil, all sins being the snares of the Devil, and when men are fast taken in them, they are in Satans fetters, and he labours no more but to keep them there. And so the same Apostle speaketh of those that oppose the Gospel, that they must be instructed in meekness, that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. So that sins keep men in the spiritual snare of the Devil, and so are all those that are accounted Witches, in that spiritual snare, holden fast enough by their own consents and corrupt wills, and need no bodily apparition to make them surer: and so this visible League falls to the ground, as having no ground nor end why it should be made. And for the Devil to appear like a Dog or a Cat, and speak, would sure not only fright and startle an old Witch, but even the boldest and most stout-hearted person.
Reas. 2.
2. The Witches by visible apparitions of the Devil (if any such thing could be) in any shape, could have no more assurance of Satans performances, than they have already, by mental perswasion, and the dominion of him in their hearts, who is the Prince of the air, and worketh in the children of disobedience, because by that visible appearance there is not brought any Hostages or Witnesses, which are absolutely necessary to confirm such a League or Covenant. And these representations being made in their imaginations and fancies, wherein they think they see, do, and suffer these delusive Visions, they are most firmly and pertinaciously confirmed in the belief of them, that any Apparition externally must needs be vain and superfluous.
Reas. 3.
3. If the Witches be not superlatively mad (and if so, then so to be judged of, and all that in this point is believed of them either in doing, suffering, or otherwise, must be judged extreme folly and madness) they will not make a League with the Devil, knowing him to be the Devil, because they cannot but know that he was and is a Lyar and a Murtherer from the beginning, and hath deceived many before them, that were of the same way and profession. And a visible appearance can afford them no certain security, but that he may and will deceive them still, and that he continueth a lyar and a deceiver. But while the delusion is internal, and the imagination depraved, and led by the suggestions and motions of Satan, they then are so blinded, that they see not, nor understand the danger they run into, nor the certainty of the deceit they lye under, which a visible Apparition would sooner shake and overthrow, than any way confirm, and therefore is false and needless.
Reas. 4.
4. But how come the Witches certainly to know that the Devil can perform such things as they would have done? Surely by no means, but either by traditional hear-say or inward delusion; the one they know not, but that it is a lye, and the other concludeth their passive delusion, to neither of which a visible Apparition like a Cat or a Dog, and speaking unto them, can bring any confirmation, except the Devil should bring them good store of gold or silver, or work some strange feat before their eyes, as to kill some men or beasts, or the like; but none of these things are ever proved to be performed. And therefore it is not rational to believe that Witches do make a visible and corporeal League with the Devil, because by it they can have no certain knowledge, that he either can or will accomplish such things for them, as they desire.
Reas. 5.
1 Sam. 16. 14.
Mat. 8. 31, 32.
Job 1. 10, 11.
1 Pet. 5. 8.
2 Pet. 2. 4.
Jude 6.
Aug. super Psal.
Of evil Aug. sect. 3. pag. 279, 280.
5. The Devil cannot by his own power or will, either appear visibly in what shape he please, neither can he when he will, nor as he will, perform these strange tricks, because he is under restraint, and can act nothing but as the will of God orders and determines: so God sent an evil Spirit upon Saul, otherwise he could not have troubled him; and the Devils could not enter into the herd of Swine, until leave was given them by our Saviour; neither could he afflict Job, until that Gods hand was laid upon him, and God ordered him to be an instrument in that affliction. And though the Devil be said to walk about like a roaring lion, seeking whom he may devour, yet must that walking about be only understood (and is so taken by all sound Expositors) of the evil and wicked intention of his will, according to which he is always ready seeking whom he may devour, if he be so ordered or permitted of God (ordering and permission in this point, being but all one act of the divine Will and Providence) and not in regard of his power or liberty to act or execute what he please, and when and as he lift; for the same Apostle and also St. Jude telleth us, that he is kept in chains of darkness to be reserved unto judgment, and by those chains he is kept, that he cannot hurt or destroy, when and where he list, but as he is sent and appointed of God, either to tempt or afflict the godly, or to punish the wicked; and therefore the sentence of St. Austin is much to be weighed and considered, who saith: Diabolus plerumq; vult nocere, & non potest, quia potestas ista est sub potestate: nam si tantum posset nocere Diabolus quantum vult, aliquis justorum non remaneret. And therefore I cannot but transcribe here the opinion of that pious and learned person Bishop Hall upon this very particular, which is this: “Could Samson have been firmly bound hand and foot by the Philistine cords, so as he could not have stirred those mighty limbs of his, what Boy or Girl of Gath or Ascalon would have feared to draw near and spurn that awed Champion? No other is the condition of our dreadful enemies, they are fast bound up with the adamantine chains of Gods most merciful and inviolable Decree, and forcibly restrained from their desired mischief. Who can be afraid of a muzled and tyed up Mastive? what woman or child cannot make faces at a fierce Lyon, or a bloody Bajazet lockt up fast in an Iron Grate? Were it not for this strong and strait curb of divine Providence, what good man could breathe one minute upon earth? The Demoniack in the Gospel could break his iron fetters in pieces, through the help of his Legion; those Devils that possessed him could not break theirs; they are fain to sue for leave to enter into Swine, neither had obtained it (in all likelihood) but for a just punishment to those Gaderene owners: How sure may we then be, that this just hand of Omnipotence will not suffer these evil ones to tyrannize over his chosen Vessels for their hurt? How safe are we, since their power is limited, our protection infinite?” So that if the Devil be thus chained and restrained by the omnipotent Decree and Providence, that he cannot execute any evil, but as he is ordered of God, and that God doth not let him loose but for just causes and reasons; then can it not be that the Devil doth visibly appear and make Leagues with Witches, nor work such strange things for them, because there is no just or reasonable end that can be assigned, why God should order him to do these things; and therefore a visible League with Witches is meerly false and fraudulent.
Reas. 6.
6. This pretended League must needs be a lye and a figment, because of the effects that are feigned to follow, as to have carnal copulation with the Devil, to raise storms and tempests, to flye in the air, and to kill men and beasts. For if these things be done, they are either performed by the Witches own natural power, or by the Devils. If by the Witches natural power, or the force of her resuscitated imagination and strength of will to work ad nutum (as Van Helmont seems to hold) then the Devil operateth nothing, but in playing the Impostor, and deceiving the Witch, and that he may easily do by internal and mental delusion, and needs no visible League to bring it to pass. And if the Witch kill men or beasts, or perform any of the fore-cited Feats by natural means or Agents, then where is the Devils power, or wherein is the Witchcraft or Fascination, or where is the effect of the League? And if the Witch kill by natural means, then the natural Agent is not simply evil, but in the use and application. As a Sword is a natural and lawful instrument for an honest man to use, to defend his life withal, in using of it with his natural power and skill; but if a Thief or a Robber, with his natural power and skill, use a Sword to kill and murther an honest man withal, it is wickedness in the use and end, but not in the agency of the Thief, nor in the effect of the Sword. So if the Witch by any natural means (though never so secret) do kill a man or child, it is murther; but wherein lyes the Witchcraft? Is it any thing else but Veneficium (as both the Greek and Latine words do import) to kill by some secret way of poysoning? Shew what Witchcraft there is in it besides. If the Devil by his own power kill a man, or perform the Witches carrying in the air, and the like, let us know how, or by what means he performeth the same? If what the Devil performeth in natural and corporeal matter, be (as the Fathers, Schoolmen, and Divines most generally hold) by applying natural Agents, to fit passives, then the effect is natural, and so in killing any person, it is only wicked and diabolical, in regard of the end, which is murther, but what Witchcraft is there in the means and operation? And therefore Guiterrius strongly concludeth thus. “If there be no natural Fascination, there can be no diabolical; but there is no natural Fascination (as he thinketh he hath sufficiently proved) therefore he concludeth there is no diabolical Fascination at all.” There is no way to solve this Argument, but either in denying that the Devil worketh these things by natural means, and then it crosseth the opinion of all the Learned in general, ancient, middle, and modern, or by proving that there is natural Fascination, and then diabolical is but in vain and needless.
Reas 7.
7. How can the Witches (if not maniacal in the highest degree) believe, that the Devil who is a Lyar, and the Father of lyes, and whom they cannot but know hath in the like cases deceived many, that have (in their opinion) made contracts with him, will prove true in the performance of his promise? Or that he who is the enemy of all truth and goodness, and laboureth to deceive all Mankind, will be faithful to perform his promise, or to do them any good, either real or apparent? Or (if the Witches be not incredibly mad) can they believe that he will perform without Hostages, Bonds-men, or Sureties? when we find that the weakest and maddest of Mortals, if he make a Covenant with another of known loosness and deceit, though for a thing of a far less value, than either soul or body, will he not require sufficient Bonds-men and Security? Now what Bonds-men or Security can the Witches have?
Reas. 8.
8. And if the Witches be not beyond measure deluded and mad, must they not rationally know, that if the Devil deceive them (as he is sure to do) there is no recompence to be had, nor any that can compel him to perform bargains? Before what Judicature, before what Judges, by what Law must they call him to an account, or have him punished? So that in all reason and sound judgment we must conclude the Witches to be absolutely mad, and then all these things also madness, lyes and folly, or that there is not, nor ever was any such League or Covenant.
Reas. 9.
See the Arraignment of Witches in Lancast. Ann. 10. Jacobi.
9. But if all this were granted, yet who are the Witnesses to this visible League or Covenant, can the Witches name or find any? The things that cannot be proved by sufficient Witnesses, are never to be believed, and we have proved the nullity, impossibility, and falsity of the pretended Confessions of Witches themselves, and therefore that no credit at all ought to be given unto them, and however no Law nor Equity ought to allow the Evidence of a Party, as in these cases all Witches are. And though some few of them have been so exceedingly mad to make such false and absurd Confessions, yet if the Records of all Ages and Courts were sought, it will be found that many hundreds of them have suffered that never confessed the least tittle of any such matter; and the supposed Witches of Salmesbury in the County of Lancaster, the tenth year of the Raign of King James, were so far from this confession, that they were cleared, and the accusation found to be false, and all acted by the imposture of one Thompson, or Christopher Southworth. And I my self have known two supposed Witches to have been put to death at Lancaster within these eighteen years, that did utterly deny any such League, or ever to have seen any visible Devil at all: and may not the confession of these (who both dyed penitently) be as well credited, as the confessions of those that were brought to such confessions by force, fraud, or cunning perswasion, and allurements? But if there be any such League or Covenant betwixt the Witches and the Devil, how cometh the truth of this matter of fact (if ever there were or could be any such thing) to be certainly known and revealed? Have any of the Pen-men of the holy Scriptures recorded, that there ever was, is, or can be any such League or Contract? Or was it ever attested by any honest rational men, that were ear or eye-witnesses of such a bargain and contract? Therefore we must once again conclude: De non apparentibus & non existentibus eadem est ratio.
Reas. 10.
10. As for the Witches either Males or Females, having carnal Copulation with Devils, either as an Incubus or Succubus, and their stealing of seed from a man, and conveying it into the vessels of the woman, it is in it self so horrid, monstrous, and incredible, that I cannot well believe him to be a rational person, or sanæ mentis, that believes it as a truth, and therefore cannot but think the rehearsal of it a sufficient confutation. Also herein I do appeal to all learned Physicians, who do know the way that Nature breeds humane seed, the causes that make it prolifical, and the members fit for its generation and reception, who (I doubt not) will deride this Tenent, and condemn it, as false and abominable. Moreover, the horrid absurdity of it hath been sufficiently demonstrated by Wierus, Dr. Tandlerus, Mr. Scot, Mr. Wagstaff, and others: and therefore all we shall say is this: “That Devils, whether conceived to be corporeal or incorporeal, and to assume bodies (for the one it must of necessity be) were not created of God to generate, neither have they, nor can have any seed, or members fit for generation; and therefore to copulate or generate is derogatory from the glory of Nature, and blasphemous against God and his Power.” As for the Devils sucking the Teats, Warts, or such like excrescences of the Witches bodies, we should have passed it over as easily as the former, but only that Mr. Glanvil hath taken up the Cudgels to defend it: to confute which, we shall give these satisfactory Reasons.
Reas. 1.
Pag. 18.
1. There can be no rational end assigned, why the Devil should perform this action, for we must tell Mr. Glanvil that supposals are no proofs, and ex suppositis supposita consequuntur, and in a thing of this nature, arguments to prove it probable are insufficient. And if (as he confesseth) for their being suckt by the Familiar, I say, (he saith) “We know so little of the Nature of Demons and Spirits, that ’tis no wonder we cannot certainly divine the reason of so strange an action”: Now if he knew so little of their Nature, it must needs be vanity and arrogance to take upon him to declare so much: and if he could not certainly divine the reason of so strange an act, it was extreme folly and pride in him to bring in idle and vain conjectures and probability, where verity and certainty are expected. One while he supposeth them corporeal, which if granted, will not prove that they are recreated by the reeks and vapours of humane blood, because their bodies are of a more pure Nature, than to be nourished with gross, and sometimes (especially in melancholick old men and women) corrupted blood; for if every thing be nourished by its like, then they cannot be fed with humane blood, for they have no flesh nor bones such as ours, that have need to be nourished with blood. And for his next, perhaps, and may be, that it is a diabolical Sacrament, we shall believe it when he proves it, and not before. But he hath a third supposal, which to him seemeth most probable, viz. “That the Familiar doth not only suck the Witch, but in the action infuseth some poysonous ferment into her”. If this had been most probable, why did he bring in the other two, that are less probable? surely he might have known that, frustra fit per plura, quod fieri potest per pauciora. And is his sucking now come to infusion and injection? surely these will not accord: but enough of supposals.
Reas. 2.
History.
2. But we must know of Mr. Glanvil, how he comes to know that the Devils sucking of the Witches bodies is a truth, or ever was proved to be matter of fact, who were by and present that were ear or eye-witnesses of it? A thing that never was proved ought never to be believed; and if he recur to the Witches confessions, that is fully overthrown before, and we are sure that in these late years that are past, when so many pretended Witch-finders were set abroad in Scotland and Northumberland, they never manifested, nor could verifie any such thing, but were found and discovered to be notorious Impostors and Knaves, pretending to discover Witches by putting sharp Needles or Pins into the Warts and hollow Excrescences of divers persons, when the persons so dealt withal, did not see nor know; and if the persons did not feel nor complain of pain, then (forsooth) they must be taken for Witches, and be burnt. So of many persons they got money and bribes, that they might not be searcht or stript naked, and of others for finding Excrescences upon them that were hollow and fistulous, and therefore when the Pin was thrust into the fistulous cavity, that was skinned within, and so indolent, they were then accounted guilty, and were either forced to compound with these notorious pretended Witch-finders, or to be prosecuted for their lives. By which wicked means and unchristian practices divers innocent persons, both men and women lost their lives; and these wicked Rogues wanted not greater persons (even of the Ministry too) that did authorize and incourage them in these Diabolical courses, as though this had been some way prescribed by God or his Word to discover Witches by, when it was an Hellish device of the Devil to delude Witchmongers, and bring poor innocent people to danger and death. Yet it had prevailed further, if some more wise Heads and Christian Hearts had not interposed, by whom the Villany was detected, and the Impostors severely punished; and that this is a most certain truth, hundreds yet living can witness and testifie. And the like in my time and remembrance happened here in Lancashire, where divers both men and women were accused for supposed Witchcraft, and were so unchristianly, unwomenly, and inhumanely handled, as to be stript stark naked, and to be laid upon Tables and Beds to be searched (nay even in their most privy parts) for these their supposed Witch-marks: so barbarous and cruel acts doth diabolical instigation, working upon ignorance and superstition, produce.
Reas. 3.
3. But as this was never really proved de facto, that the Devil did suck upon the body of a supposed Witch, so the possibility of it likewise can never be demonstrated. For whether a Spirit be taken to be corporeal, or to assume a body, yet it neither hath nor can have such a body as our Saviour did appear in after his Resurrection, which was the same real and numerical body that he suffered in, and was by the sense of seeing and feeling distinguished from any bodies that Spirits can have and appear in, especially in solidity and tangibility; for a Spirit hath not flesh and bones, as he was felt and seen to have. And where there is no flesh and bones, there cannot be any animal sucking, and we speak not here of artificial sucking or attraction, of which there is a great question, whether any such thing be at all or not; but however the Spirits have no power to suck, because they have not flesh and bones.
Reas. 4.
4. That there are divers Nodes, Knots, Protuberances, Warts, and Excrescences that grow upon the bodies of men and women, is sufficiently known to learned Physicians and experienced Chirurgions. Some have them from their mothers wombs, some grow afterwards, some proceed from internal causes, some from external hurts, some are soft, some hard, some pendulous, some not, some fistulous, and issue matter, some hollow and indolent, and many other ways. And these are more frequent in some persons, by reason of their Complexion and Constitution, in others by reason of their Age, Sex, and other accidents and circumstances, especially in Women that are old, and their accustomed purgations staid, or by reason of Child-birth, and the like. Now if all these were Witch-marks, then few would go free, especially those that are of the poorer sort, that have the worst diet, and are but nastily kept. And for their being indolent, it doth argue nothing but ignorance; for many sorts of Tumors and Excrescences are without pain, as well as fistulous and hollow Warts. And it is a woful errour, to make that a sign and mark of a diabolical Contract, that hath natural causes for its production. And it is a strange kind of Logick to argue or conclude, that men or women are Witches, and have made a Contract with the Devil, because they have such Warts or Excrescences that are indolent when pricked into: where is the coherence, connexion, or just consequence? Let all wise men judge.
Psycholog. par. 2. pag. 53. &c.
Dialog. Discours. pag. 149, &c.
Discovery of Witchcraft, l. 5. c. 1, &c.
As for that vain opinion, that Witches are, or can be really and essentially transformed into Dogs, Cats, Hares, and the like, or men transubstantiated into Wolves, it is largely by numerous positive arguments, confuted by Casmannus, and by the Authors of that learned Treatise of Spirits and Devils, written in the Raign of Queen Elizabeth, as also by Wierus, Mr. Scot, and others; so that we shall not bring all that others have written about this point, but note such things as are most material, and have been less handled or regarded by others, and that in these Particulars.
De Civit. Dei , lib. 18. cap. 18. pag. 583.
De Spirit. anim. cap. 26.
Hist. nat. l. 8. c. 22. p. 114.
1. It is taken to be a great matter with some, because St. Augustin seemeth to favour this opinion of transformation, and tells us this: Si enim dixerimus ea non esse credenda, non desunt etiam nunc, qui ejusmodi quædam, vel certissima audisse, vel etiam expertos se esse asseverent. And then saith: “And we, when we were in Italy, did hear such things of a certain Region of those parts, where certain Women that kept Inns, being skilled in these Arts (they did say) were wont to give in Cheese to Travellers that they could get to take it, whence forthwith they were turned into Juments, and carried necessary burdens, and when they had done, did again return unto themselves, but that while they had not a bestial, but rational and humane understanding.” And yet concludeth: Hæc vel falsa sunt, vel tam inusitata, ut meritò non credantur. To which we shall return these short answers. 1. Though St. Austin were in many things a very Learned man; yet being but a man, might and did erre, not only in this point, but in many others. 2. His Reasons to prove it by are weak and groundless. 3. He speaketh nothing of his certain and peculiar knowledge, but by common fame and hear-say; and therefore the matters alledged to be done, are not credible. 4. He confesseth that they are either false, or so unusual, that they are not worthy to be believed. 5. And when he hath said all he can, he concludeth these Transformations (if any such were) to be but phantastical, that is, to seem so, but not really to be so, and what he meaneth by a phantastical appearance, is not easie to judge, whether it were a delusion of the Phantasie within, or of the senses without. 6. But in another place he telleth us this: Non est credendum, humanum corpus Dæmonum arte vel potestate in bestialia lineamenta converti posse; so that here is St. Austin contradicting himself, or else he concludeth nothing. 7. But his learned Commentator Ludovicus Vives doth not give credit to those vain and lying Fables, but confuteth them by the Authority of Pliny (who might have given St. Austin satisfaction, if he had read him) who tells us roundly: Homines in lupos verti, rursumq; restitui sibi, falsum esse confidenter existimare debemus, aut credere omnia quæ fabulosa tot seculis comperimus. And further saith: Mirum est, quò procedat Græcia credulitas. Nullum tam impudens mendacium est, ut teste careat.
Gen. 19. 26.
Antiq. Judaic. l. 1. c. 12. p. 17.
Exod. 4. 3, 4.
Exod. 7. 9, 10, 20.
Exod. 7. 20, 21.
Job. 2. 9.
2. For essential Transformations we have examples in the Sacred Scriptures, but these not wrought but by a divine Hand and an omnipotent Power. And such was that of Lots Wife, who looking back contrary to command, was turned into a Pillar of Salt, & fuit in statuam salis, as Arias Montanus renders it, which accordeth with the Hebrew exactly, the vulgar Latine and others say, versa est in statuam salis: and this by the divine finger was a real transubstantiation, especially in respect of her body, the substance of which was really changed into an absolute Pillar of Salt, without regression or returning back to what it was before, but remained so still, and was standing in the days of Josephus, if credit may be given to what he writeth. Another example we have in Moses his Rod, which God commanded him to cast upon the ground, and he cast it upon the ground, and it became a Serpent, and Moses fled from before it. And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand. This Rod afterwards Aaron threw down before Pharaoh, and it became a Serpent, and swallowed up the rods of the Wise-men and Sorcerers, and it afterwards became a rod again, and Aaron used it in working some of the rest of the Miracles. So that this was so true a transformation, that Moses himself was afraid when he saw the Rod a Serpent, that he fled from before it; and that it was a real change, appeared in that it swallowed up the Rods of the Magicians, and still afterwards became a Rod again. So likewise all the Waters in Egypt were really changed into blood: And our Saviour did really change the Water into Wine at the Marriage in Cana of Galilee. And all these were true and real transubstantiations, which neither Devils nor Witches can perform, as appeareth by these unanswerable Arguments.
1. All real Transubstantiations are wrought and performed by a divine and omnipotent Power: but Devils and Witches have no divine nor omnipotent Power. Therefore Devils or Witches cannot work or perform any real Transubstantiations.
2. All Beings that work real Transubstantiations, must work contrary and different from that order and course that God hath established in Nature: but Devils and Witches cannot work contrary and different from that order and course that God hath established in Nature. Therefore Devils and Witches cannot work any real transubstantiations at all. Let all the Witchmongers in the World answer these Arguments, if they be able.
Mat. 17. 2.
Mar. 9. 2, 3.
Luk. 9. 28.
Rom. 12. 2.
2 Cor. 3. 18.
Luk. 9. 29.
Exod. 34. 33, 34, 35.
3. We find also external Transfiguration, as of Christ in the Mountain; for the Text saith, in St. Matthews Gospel: And he was transfigured before them, and his face did shine as the Sun, and his raiment was white as the light. And Mark saith: And he was transfigured before them, and his raiment became shining exceeding white as snow: so as no fuller on earth can white them. And St. Luke saith: And as he prayed, the fashion of his countenance was altered, and his raiment was white and glittering. The word used in those places for the transfiguring or altering of his face by St. Matthew and St. Mark is μετεμορφώθη, from μετὰ trans, and μορφὴ forma, figura, the outward form, shape, figure, or lineaments; and this word is also used for the change or transforming of the mind, will, desires, and affections: For so the Apostle saith: And be not conformed to this world: but be ye transformed by the renewing of your mind. And again he saith: We behold as in a glass the glory of the Lord with open face: and are transformed into the same image from glory to glory. But St. Luke instead of this word expresseth it thus: τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον. Tremellius renders it: Transformatus est aspectus vultûs ejus. And Beza: Species vultûs ejus alia, which is nearest the Greek. So Moses face, when he had been with the Lord upon the Mount, the skin of it did shine, so that he put a veil upon it, when he spoke to the people, and put it off when he went in to speak unto the Lord. So that these were external alterations of both Christs and Moses face, by appearing glorious, resplendent, and shining like the Sun, and this was wrought by a divine hand and power. From whence we may note,
1. That though Christ was thus gloriously transformed (for so the word doth bear) yet we are not to imagine, that Christ was essentially changed into some other substance or nature; no, but that he was rather made there most resplendent in glory.
2. And where the Apostle wisheth the Romans to be transformed: Is it to be essentially transformed into any other substance or natural thing? Nay not so, but effectively into some other more sacred qualities, by the renovation of their inward mind. And again where he saith: And are transformed into the same image from glory to glory. His meaning is not, that we are essentially transformed into the very image of God; for so should he very shrewdly confirm that foolish opinion of some, who hold that men are deified in God, and that God also is hominified in men: But his purpose is, that we (by the operation of the holy Spirit) should proceed and grow (by degrees) from glory to glory, until we be truly conformed unto the similitude of that same glorious Image of God wherein we were first created; and so intendeth no essential transformation at all.
Observ. medic. pag. 80, &c. Id. pag. 129.
3. We are here to note the difference betwixt this Transfiguration, and that which may proceed from natural causes, as passions, affections, or diseases; and also from artificial or counterfeited Transfigurations. For it is wonderful to behold, how anger and rage doth alter the faces and countenances of some, and so grief, sorrow, despair, and the like, in others, causeth horrible changes all over the external parts both of the face and body. Neither is any passion more prevalent than deep-rooted fear mixed with despair, as hath been manifested in some, that in a short time, nay even in the space of one night have had their hair, that formerly was black, turned into gray or white, as is testified by Authors of unquestionable veracity. And for diseases, it is almost incredible to think, what strange alterations Madness, Frenzy, the bitings of a mad Dog, Melancholies (especially that kind which Physicians call Lycanthropia, which is so wonderful, that it hath made many dotingly believe, they were really transformed) will produce and bring forth. Examples of which at large may be seen in Schenckius; of which we shall speak more fully anon, as also of artificial and counterfeited Transfigurations: and that Devils nor Witches can perform no such Transfigurations as this of Christ and Moses, is manifest by the Arguments laid down before, because these were brought to pass by a divine Hand and an omnipotent Power, which Devils and Witches have not, and therefore cannot operate any such things.
2 Cor. 11. 13, 14, 15.
1 Cor. 7. 31.
4. Moreover in the Scripture there is mention of counterfeit, simulated, and hypocritical transformation, such the Apostle mentioneth in these words, speaking of the false Apostles: For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel, for Satan himself is transformed into an Angel of light. Therefore it is no great thing, if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works. The word there thrice used is from μετασχηματίζω, which cometh from ἕχω habeo, possideo, teneo, and from thence σχῆμα habitus: so that the compound Verb properly signifieth effingo, assimulo, and so of necessity must signifie in these three places. So the Apostle saith in another place: The form of this world, σχῆμα, passeth away, that is, the fashion, condition, custom, or usage of the world passeth away. This place of Scripture concerning Satans transforming of himself into an Angel of light (though plain in it self) hath been and still is most usually alledged by Witchmongers, to prove the Apparitions of Devils by: For thus they commonly argue; “If Satan can transform himself into an Angel of Light; much more (arguing à majore ad minus) into any other shape, and so may easily appear in the form of a Cat, Dog, or in any other shape whatsoever”, and this they think to be an invincible Argument. This way of argument were of force, if the Apostle in this place had meant or intended any real or essential transformation; but that this is not the meaning of the Text, we shall prove by these following Reasons.
Reas. 1.
Joh. 12. 5, 6.
1. The very signification of the word here, doth not bear nor intend any essential transformation; but only feigning, pretending, and assimulating, as when Judas pretended charity and love to the poor, when he said: Why was not this oyntment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor: but because he was a thief and had the bag, and bare what was put therein. Though Judas Iscariot hypocritically feigned and pretended this charity to, and care for the poor, yet was he not really a charitable man, or a lover of the poor, but a thief, and a most covetous wretch. So these false Apostles did pretend much zeal and piety to preach and promote the Gospel, but therefore were they not really transformed and changed into true Apostles, but were Deceivers, Dissemblers, and Hypocrites. So Satan often pretendeth heavenly, angelical, and divine things, and to do as the holy Angels do; but it is in deceit, cozenage, falsity, and hypocrisie, and so he is by counterfeiting and dissembling said to be transformed into an Angel of Light, and not otherwise by any essential transformation at all.
Reas. 2.
2. The Text it self doth plainly manifest, that they were not transformed into true Apostles, for then St. Paul had had no cause to have written so bitterly against them; but that notwithstanding that shew, form, or pretence that they held forth, and though outwardly they seemed to personate the true Apostles of Christ, yet that was but an external and hypocritical simulation; for really and truly they were false Apostles, ψευδαπόστολοι, and deceitful workers, ἐργάται δόλιοι. And so Satan may make what shews or pretences he will of goodness, piety, and of heavenly things, and so may counterfeit, dissemble and lye, yet still he remaineth a very accursed Devil, and is never really changed from his damned and diabolical Nature.
Reas. 3.
Dialog. Disc. of Spirits and Devils, p. 234.
3. Satan is so transformed into an Angel of Light, as his Ministers are transformed into the Apostles of Christ. But Satans Ministers are not essentially transformed into the Apostles of Christ. Therefore neither is Satan essentially transformed into an Angel of Light. For though Satans Ministers may pretend never so much piety and zeal, and labour to personate and imitate the true Ministers of Christ, yet notwithstanding that pretended transformation, they still really and essentially remain as they were, that is, Deceivers and Hypocrites. And Satan for all his seeming and apparent personating and imitating the Angels of Light, he still remaineth in his essence and nature an Angel of Darkness, and a lying and accursed Wretch.
Reas. 4.
August. de Civ. Dei , l. 2. c. 26.
4. The Devil is never nor can be really and essentially transubstantiated into an Angel of Light, for then he could (indeed and in truth) be no longer a Devil, but his diabolical Nature would of necessity cease. But all his transformation is, when he intendeth most deeply to circumvent and deceive the sons of men, then he pretendeth the most religious and the holiest shews of all. Pretending in all outward appearance the holy affections, sincerity, and zeal of the holiest Angels of Light. For as St. Austin saith: “Unless the malignity of Satan be sleightly and cunningly covered, his deceivable purpose is seldom or never effected.”
Reas. 5.
Chrysost. in loc.
5. The best and most sound Expositors, both ancient, middle, and modern do expound the place as we have urged it, of which we shall name only two or three. St. Chrysostom tells us this: Operarii dolosi: nam operantur quidem, sed revellunt ea quæ sunt plantata: nam quoniam sciunt se aliter non posse esse acceptos, personâ veritatis sumptâ, erroris actum simulantes peragunt. And a little after he saith thus: Et multos Diabolus sic decipit, personâ in se acceptâ, & non factus Angelus lucis: sic illi personam Apostolorum circumferunt, non ipsam potentiam, neq; fortes sunt. Dr. Hammond gives the Paraphrase of this place thus: “For the truth is (he saith) these men that come to infuse false Doctrines into you, behave themselves as cunningly as they can, and do labour to imitate, and seem to do those very things, that we true Apostles do. And ’tis no unusual matter for Deceivers and Seducers to do so; for Satan himself pretends to do those things that the good Angels do, makes as if he meant you all kindness, when he comes to destroy you. And therefore ’tis not any thing strange, if seducing Hereticks, imployed by him, do imitate the actions of the Apostles of Christ; but according to the hypocrisie of their actions, so shall their ends be.” See Theophylact and Calvin upon the place. So that we positively conclude, that from this place of Scripture no real or essential transformations of Devils can be proved at all.
Philosophical Transactions, numb. 64.
Vid. Barthol. Cent. 2. Hist. 100. pag. 319. Microgr. obser. 17. pag. 107.
6. There are natural Transformations by progression to perfection, as is manifest in Insects, which at the first to our view do appear to be Worms, Maggots, Creepers, or Caterpillers, and yet afterwards do become several sorts of winged Creatures, as Butterflies of many and various kinds, Flies, and the like; as that Creature, which here in the North Fishers do call a May-Fly, is first but a little Creeper inclosed in an Hull, as of pieces of straws, or the like: and so that which they call a Cod-bait, is like a yellow Maggot with a black head inclosed in a sandy crustaceous Husk, and yet towards the middle of August, or the beginning of September becometh a fine yellowish Fly, which the Fishers use to bait withal, and these are but gradual progressions towards the perfection of the Animalcle, as the learned Author Johannes Swammerdanus hath declared in these words, as we find it laid down in the Philosophical Transactions: “First it lays down the ground of all natural changes in Insects; declaring, that by the word Change, is nothing else to be understood but a gradual and natural evolution and growth of the parts, not any Metamorphosis or Transformation of them, and a great deal more of notable observations concerning the most sorts of Insects, as may be seen in the piece quoted in the Margent.” So likewise there are very many strange transformations wrought by petrifactions both of Vegetables and Animals, or their parts, as may be seen by the Writings of many learned Authors, especially those noted in the Margent, to whom we refer the curious Inquirer. These being natural Transfigurations (for so they may be properly called) we cannot rationally suppose that any man of judgment will imagine, that any such can be produced by Devils or Witches, because they are brought forth by natural Principles and Agents, which Devils or Witches cannot overrule, alter, nor hinder, else the whole and certain course that the Creator hath set in the order of the production and generation of natural things, might be suspended, which is not possible to be performed without an omnipotent Power, which the Devils and Witches have not. Besides the most of these require a suitable time for their production and perfection, which must only be performed by the internal operation of Nature, or by Art accelerating the works of Nature, which Devils and Witches cannot bring to pass.
Exod. 4. 6, 7.
2 King. 5. 27.
1 Sam. 21. 13.
De Monst. l. 24. c. 18. p. 565.
7. There are divers other Transformations (at least so accounted and called) which because they are not absolutely pertinent to our purpose, we shall only mention slightly. 1. External changes of the body in respect of diseases, and some by an extraordinary power, as that of Moses, to whom the Lord said: Put now thine hand into thy bosom. And he put his hand into his bosom: And when he took it out: behold, his hand was leprous as snow. And he said, Put thine hand into thy bosom again: And he put his hand into his bosom again, and plucked it out of his bosom, and behold, it was turned again as his other flesh. Here we see that the same hand was made leprous white as snow, and was again restored as his other flesh. And this was done by a divine Power, such as neither Devils nor Witches can perform. So Gehazi of whom it is said: The leprosie therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. And here the judgment was permanent, and no restauration, and was a great Miracle, which Devils and Witches cannot perform. 2. There is feigned, and artificial transfigurations. So of David, of whom it is said: And he changed his behaviour before them, and feigned himself mad in their hands, and scrambled on the doors of the gate, and let his spittle fall down upon his beard. And all this he prudently feigned, that he might escape from Achish the King of Gath, of whom he was sore afraid: So many Persons of Worth have disguised themselves strangely, that they might escape the hands of their enemies, or not fall into their power, and yet these were not done by the Devils Art, nor by Witchcraft. So a Stage-player transfigureth himself, sometimes to personate one person, and sometimes another; and though his outward habit, speech, and action be changed, yet he remaineth the same in Nature and Person that he was before those changes, and so maketh nothing for Witchcraft at all. 3. There are knavish Transfigurations and Counterfeiting for deceitful and wicked ends, as in those we call Gypsies, that discolour their faces and skins, to be more fit to cheat and cozen. So likewise do many other vile and wicked persons counterfeit Sores, Ulcers, Leprosie, Dropsie, and such like diseases, as may be seen at large in Ambrose Paræus Book of Monsters, and we have seen and detected divers; and all this done only to deceive and abuse mens goodness and charity: But no more of Devil in any of these, but the wickedness of the mind, and the evil of the end and intention. Of a more wicked grain and temper are those, that for wicked and devilish ends counterfeit themselves to be possessed, and labour to make the World believe, that the Devil doth move in divers parts of their bodies, and doth speak in them, when it is nothing but only their own devilish cunning in lying and counterfeiting, as we shall have occasion to shew more fully hereafter. 4. There are also divers kinds of sportive and delusive Transformations, performed by those that use the Art of Leger-de-main or Juggling, wherein they pretend and seem to transubstantiate one thing into another, when by the agility of their hands, and the gesture of their face and body, they do but draw your eyes and attention another way, while they do but nimbly convey another thing in its place. And he that taketh these for Conjurers or Witches, and their Tricks for diabolical or Witchcraft, are surely under a devilish delusion, and are most strangely bewitched. And as for the changes wrought by Pharaohs Magicians, we shall particularly handle it in another place.
Rom. 12. 2.
2 Thess. 2. 9, 10, 11, 12.
1 Sam. 18. 10.
Dan. 4. 32, 33, 34, 36.
Ibid. vers. 16.
8. There are other Transformations mentioned in the Scripture, of which we shall now speak. 1. That transformation that the Grace and Spirit of God doth work inwardly in the minds and hearts of the Godly, which is not by changing their Nature or Persons, but by transforming their minds, and altering their wills and affections from sinful and earthly things, to those that are holy and heavenly: so the Apostle willeth the Romans, that they be transformed by the renewing of their minds, and so they come to be changed from glory to glory, and this were blasphemy to say, that either Devil or Witch could perform it. 2. There is a transformation wrought in the minds of the wicked by the just judgment of God; for the Text saith, speaking of Antichrist: Revealing even him, whose coming is after the working of Satan, with all power and signs and lying wonders. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions, that they should believe a lye. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness. So in the case of Saul the Text saith: And it came to pass on the morrow, that the evil Spirit from God came upon Saul. These therefore are inward judgments for wickedness, sent by God by the ministry of Satan, of which we shall speak more hereafter. 3. We lastly come to the main point, that is, concerning the transformation of Nebuchadnezzar, which the Witchmongers hold to be a real and an essential transubstantiation, therefore let us hear the words as they run in our English Translation, which are this: And they shall drive thee from men, and thy dwelling shall be with the beasts of the field, they shall make thee eat grass as oxen. The same hour was the thing fulfilled upon Nebuchadnezzar, and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. And at the end of the days I Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me. At the same time my reason returned unto me. And a little before: Let his heart be changed from mans, and let a beasts heart be given unto him. From this place they commonly frame an argument to this purpose. That Nebuchadnezzar being really and essentially changed from a man to a beast or an ox, much more may Satan essentially transform himself into the shape of any Creature, and consequently that he may really change the Witches into Hares, Dogs, Cats, and the like. But we shall unanswerably prove that the assumption is false, that Nebuchadnezzar was not transubstantiated, or essentially transformed at all: And if he had been really so, yet that the consequence is invalid, and of no force, and that by these Arguments.
Argum. 1.
Hist. medic. l. 4. c. 5. p. 239.
1. Because that being driven into the field, and eating grass as oxen, and having his body (it was his body, not the body of an oxe, and therefore no corporeal nor real change) wet with the dew of Heaven, do not at all conclude or infer, that his body was really and essentially changed, nor in the external figure of it altered from what it was before; for he might go upon all four, and eat grass, and yet that doth argue no real change of his bodily shape at all; for so have divers persons done, that being young, have been lost in Woods and Desarts, and have been brought up with Bears or Wolves. To which purpose take one story for all from Philip Camerarius, that learned Counsellor of Norimberg, a man of great credit and reputation, in these words. “In the year 1543. there was in the parts of Hesse a Lad taken, who (as he reported afterwards, and so it was found true) when he was but three years old, was taken away, and afterwards nourished and brought up by Wolves. These Wolves, when they got any prey, would always bring the best of it to a Tree, and give it to the Child, which did eat it: in Winter and time of cold, they would dig a pit, and strew it with grass and leaves of trees, and thereupon lay the Child, and lying round about it, preserve him from the injury of the weather: after they would make him go upon all four, and run with him, till by use and length of time, he could skip and run like a Wolf; being taken, he was compelled by little and little to go only upon his feet. He would often say, that if it had been in his power, he could have taken more delight to have conversed among Wolves, than among men: he was carried to the Court of Henry Lantgrave of Hesse to be seen.” And in the same Chapter he relateth another story to the same purpose of one that he himself had known and seen, that was of admirable agility, and more to the same end. Now must we conclude, that because this Boy did live and lye in the open air, was fed with raw flesh, and went upon all four, that therefore he was really and essentially charged into a Wolf? no, that would be inconsequent and ridiculous; and so would it be, if because Nebuchadnezzar lay in the open field, was wet with the rain and dew, and did eat grass as an ox, to conclude, that therefore he was really changed into a beast; the absurdities are both alike. This is as mad a kind of inference, as if we should say, Conies and Geese do eat grass like an Ox, therefore they are Oxen or Asses, when notwithstanding they still retain their essential beings and shapes, without any essential transformations at all.
Argum. 2.
2. Because the hairs of his head (as the Text saith) were grown like to an Eagles feathers, and for that also the very nails of his hands and feet were like the claws of a bird: yet it doth not prove that he was really changed into a beast, and that for these Reasons. 1. Because it would be more consonant to conclude, that he was rather transformed into some bird, having feathers and claws, than into a beast that hath horns and hoofs, though there was in him no corporeal transformation at all, but only a changed mind. 2. The Text is not according to the Hebrew Phrase used when there is real transubstantiation, as in Lots Wife; Et fuit statua salis; but as Tremellius renders it: Usquedum pili ejus ut Aquilarum plumæ crevissent, & ungues ejus ut avium. And Arias Montanus thus: Donec capillus ejus sicut Aquilarum crevit, & ungues ejus sicut avium: which is exactly agreeable to the Hebrew. So that the assertion is not, that his hairs were changed into Eagles feathers, nor his nails into birds claws, but that they were sicut as the feathers of Eagles, and as the claws of birds; the hairs by being grown ruffled, squalid, and rugged, and the nails by being grown long, hard, and crooked for want of cutting, dressing, combing, and ordering; and more change than this the words or sense do not bear. 3. There was no other change, but what was by natural growth; for the Hebrew word רָבָה doth properly signifie multus fuit, succrevit in multitudinem: so that the hairs were increased naturally in multitude and length, and the nails in magnitude and length, and so there was no essential change at all, but only an excessive augmentation of them both, he having lost the use of reason, whereby he could not use means to cut, cleanse, and order them. So that they did but grow squalid and ill-favour’d for want of using means to order and make them comely, even as many that have been lost, or left in Desarts, and desolate places, have after some length of time been found to be overgrown with hairs and ugly nails, that they have scarce been taken for men, but have appeared as savage and feral Monsters.
Argum. 3.
Dan. 4. 34, 36.
Avenar. Diction. pag. 313.
Palon. in loc.
3. His restauration doth plainly testifie what kind of change it was; for that which was restored unto him, did bring him into the same condition that he was in, before this transformation; and that was his knowledge or understanding. Now therefore if his knowledge or understanding did reduce him to the right use of reason, and brought those conditions and qualities that he had before: Then it is most plain, that it was only his knowledge or understanding that was taken away or changed; and so there was no other transformation, but what was internal in the mind, judgment, or imagination, by altering his will, desires, cogitations, condition, and qualities, and so no essential transformation at all, nor no change of his external shape, but what grew naturally in regard of his hair and nails or skin, for want of due ordering and decent dressing. And that this is an unanswerable truth, the words in the Text do sufficiently testifie, which are in our English: And mine understanding returned unto me, and at the same time my reason returned unto me; therefore it was only his understanding and reason, that had for a time been turned from him, and at his restauration they returned, or came again. Tremellius renders the former Verse: Et mente meâ ad me reversâ Excelso benedixi. And in the latter: Mente meâ reversâ in me. In both Verses Arias Montanus renders it: Cognitio mea super me reversa est; for the Hebrew word there used יָדַע scivit, restituit, cognovit, agnovit, propriè est mentis & intellectûs, as Avenarius saith. And the Septuagint in both the Verses do agree with the Hebrew, αἱ φρένες μου ἐπ’ ἐμὲ ἐπεσρόφησαν. And to this purpose doth the French, Italian, and Luthers Translation render it, only the vulgar Latine gives it by the word sensus, & figura mea reversa est, which is altogether vicious. So that from hence we may safely conclude, that this transformation was only internal and mental, and no essential change at all: of which a most learned Divine tells us thus much: Sunt nonnulli, inter quos est Johannes Bodinus, qui putant humanam figuram reverà fuisse ei ademptam. Ac sanè Deus pro sua omnipotentia miraculum hoc in rege isto impio facere, & humanam ejus naturam in bruti animalis essentiam mutare potuit: sed verisimilius est regem alienatum mente, vel etiam maniacum factum, ademptâ ei divinitùs mente, ut patet, ex sequente vers. 34. & in furorem versum, sive per iram, sive per dolorem, ob acceptam ignominiam, quòd regiâ dignitate esset orbatus. Sic Ericus Rex Sueciæ in furorem est actus per iram & dolorem, quòd regno esset dejectus, Anno 1568.
Argum. 4.
Obser. medic. p. 57, 58.
History 1.
History 2.
De Hydrop. l. 1. c. 12. p. 99.
Sennert. de Hydrop. pag. 417.
De medend. morb. c. 9. p. 97.
History 3.
Obser. medic. l. 10. p. 440.
History 4.
Vid. Polan. Rolloc. & alios in Dan. c. 4. v. 16.
The World surveyed, part. 2. c. 19. p. 270. History.
4. That this was only a mental and internal transformation, as are many sorts of Melancholy, especially that which Physicians call Lycanthropia, or Melancholia lupina, Rabies canina, and the like, is most manifest by comparing it with some of these that we have named; of which (though we have related some before) we shall give some few, from Authors of credit and veracity. 1. And first concerning the effects of that Madness caused by the biting of a mad Dog, we have a most sad and deplorable story recited by Philip Salmuth, that experienced Physician of Anhalt, which we shall here give in English: “Many (he saith) do verily think that the force of this poyson will break out, and appear within a few months or years. But experience doth altogether testifie the contrary. As certain learned Authors do commemorate, that it hath laid hid in some the space of seven years, but in others it hath broke forth in the twelfth. Guainerius also mentioneth a certain person, to whom the Hydrophobia did happen the 18. year after he was bitten by the mad Dog. Moreover (he continueth) a most Noble person of Hagen hath told me, that a certain Noble man was bitten in the face by a little pretty Dog, which he much delighted in, and that the seeds of that poyson, as it were nourished in his bosom for a long time, at the last did suddenly break forth. For after that for some years feeling no molestation nor trouble from that bite, he addressing himself to a Virgin did marry. And the nuptial Supper being ended, and the Bride brought to the Marriage-bed, her Kinsfolks a little after do hear her complaining and lamenting. At which they laughed and jested, thinking it but to be the Venereal sport. But that howling continuing late, they by force do break the barred doors of the Chamber, and enter, and find that the Bridegroom had bitten with his teeth, plainly after the manner of a Dog, the face of the Bride, and also the shoulders and arms, and the fleshy places, and still did not give over the same sort of biting. Being much astonished with this sad spectacle and cruel wickedness, they with an ireful and provoked mind do forthwith slay him: and the new Bride also died the same day.” Though this he had but by relation, yet it was from a person of great quality; and if he had not been reasonably assured of the truth of it, he would never have writ it down amongst his Medical Observations. But this is also attested by other Authors of sufficient credit, of divers of this sort of persons, that have both barked and bitten like Dogs, and this is testified by Scribonius Largus and Rhases, as Baptista Codronchus hath cited them; and learned Sennertus tells us this: “That some (if bitten with Dogs) do bark like Dogs, and flye at whomsoever they meet, and that against or besides their will. For (he saith) Gentilis relateth in his Comment upon Avicen, that a certain young man troubled with this rabiousness, did exhort his Mother, that she should not come near him, for he could not contain himself but bite those that came near him.” 2. As concerning Wolf-melancholy, we shall only give a short relation or two, the first from Donatus ab alto mari, who confesseth that he had seen two: of the one of which he saith: “This person (he saith) having formerly known me, did one day meet me when he was holden with this distemper; but I truly fearing went aside, and he looking at me a little went away. There was with him a multitude of men, and he did bear upon his shoulders a whole thigh and a leg of a dead man: At last being cured he was well, who afterwards when he met me again, did ask me, if I had not been afraid, when he found me in such a place when he was mad: by which it is manifest, that in him the memory was not vitiated.” Another take from that able Physician of Delfe Petrus Forestus in English thus: “A certain Countryman was in the Spring-time seen at Alemaria with an horrid look, and mad, to stay about the Church-yard, and after to enter the Church, and did leap upon a Seat or Plank (as we have seen him) only climbing upwards, and another while downwards with great fury, and never resting in one place. He carried a long staff in his hand, but did strike no body, but did with it beat off the Dogs; for he had his thighs and legs black and ulcered with black cruds or scurff by the biting of Dogs. His whole body did appear squalid, very black, and melancholick, but pale in the face, and his eyes exceeding hollow. From the foresaid signs (he saith) I did judge the man affected with the Lycanthropia or wolfish Melancholy. He never used any Physician that I know of.” And this both this Author, Schenckius and Sennertus do sufficiently confirm from Paulus, Aetius, Avicen, and the like. From all which it is clear and manifest, that Nebuchadnezzars distemper was but as some kind of Melancholy, whereby the imagination was corrupted, and the use of reason and right understanding for the time taken quite away, as saith the Text: Let his heart be changed from mans, and let a beasts heart be given unto him. That is, let his thoughts, desires, and affections be made brutish; for by the heart in Scriptures the cogitations, will, and affections are understood, as, my son give me thy heart, that is, the love and affections of thy soul and heart. So that when it is said, Let a beasts heart be given him, that is, let his mind, thoughts, and affections be made bestial; and so there was a change of the conditions and qualities of his mind and heart, but no real or essential change of his natural heart at all. And in this sense Tremellius doth take it, saying: obbrutescat, nihil humanum sapiat, and so doth Polanus, Rollock, and others understand it; for Polanus saith: Debuisse animum ejus prorsus obbrutescere, & mentem judiciúmq; animi humani amittere: non enim intelligendum hoc de metamorphosi aliqua in corpore facta, sed de animo tantùm obbrutescente. So that from these examples it appeareth, that many persons, by reason of Melancholy in its several kinds, have been mentally and internally (as they thought, being depraved in their imaginations) changed into Wolves and other kind of Creatures, and have acted their parts, as though they had been really so, when the change was only in the qualities and conditions of the mind, and not otherwise. And so only was the change of Nebuchadnezzar, which notwithstanding Bodinus, the Popish Writers, and Witchmongers have falsely and ignorantly taken it to be a real transubstantiation, when it was only mental: so apt are men to mistake and urge things amiss, when it lyes for their own gain or interest. But if these persons that thought themselves really changed into Wolves, had been covered with a Wolfes skin fitted to their bodies, and gone upon all four, and so have acted the parts of Wolves, then it might in all likelihood have more strongly induced them to have believed a real transmutation indeed, though that way neither had there been any change of substance, but only a counterfeit and cunning disguisement: of which we shall here insert (for diversion sake) a pleasant story from the Pen of Vincent le Blanc of Marseilles, and leave it to be judged of according to the credit of the Author, which runs thus: “As concerning the Anthropolychi, I have not heard (he saith) of any thing so strange, as that the Governor of Bagaris, related once to me. He told me, that going with some of his Company from Lionac to Montpelier, they overtook an old man with a Sack on his shoulders, going a great pace towards the same Town, a Gentleman of the Company out of charity told him, if he would, one of his Servants, to ease him, should carry his burden for him: at first he seemed unwilling to be troublesom; but at length accepted the offer, and a Servant of the Commanders Chamber called Nicholas took the burden, and being late, every one doubled his pace, that they might get in in good time, telling the good old man, they would go before, and he should find them at the White Horse. The Servant of the Chamber coming in with the first, had a curiosity to see what was in the Sack, where he found a Wolfes skin, so properly accommodated for the purpose, that he had a strong fancy to disguise himself in it: whereupon he got it upon his back, and put his head within the Head-piece of the Skin, as ’twere to shew his Masters a Masquerade; but immediately a fury seized him, that in the Hall where they supped, he made straight to the Company at Table, and falling on them with teeth and nails, made a dangerous rude havock, and hurt two or three of them, so as the Servants and others fled to their Swords, and so plyed the Wolf with wounds, that they laid him on the ground, and hurt in several places. But as they looked upon him, they were amazed when they saw under the Skin a poor Youth wallowing in blood. They were fain to lay him presently on a Bed, taking order for his wounds and hurts, whereof he was recovered; and was long before he could be cured: But this cured him of the like curiosity against another time. The Company by this means had but a bad seasoned Supper, and many of them were sick either of hurt or apprehension. For the old man Wolf, ’twas not known what became of him; but ’tis probable, that hearing of this tidy accident, he was cautious to appear.” Now if this relation be true, as there is nothing in it that seems either impossible or improbable, but that it might, then from it we may observe these two things. 1. To consider for what end the skin of the Wolf was so fitted and prepared, which might be to act some part of a Tragedy or Comedy in, or in sport to fright some persons withal; but then it is not likely, but that the old man would have appeared and sought for it again, which he might have done without fear or danger. But I rather conjecture it was for some more pernicious purpose, as in that disguise to fright Travellers and Passengers, that thereby they might (for without doubt the old man had other Companions) more securely rob them, and so escape, and not be discovered or apprehended, which might make him afraid to be seen, or to seek it again. 2. We may note the curiosity of the young man, and the strength of his fancy, being moved to see himself, so fitly to appearance, to be so like a Wolf, and not to the steams flowing from the Wolfes skin to work upon his imagination, which we leave to the inquisition of Naturalists, that live in Countries where Wolves are, to make tryal of.
So having sufficiently disproved their supposition or assumption, that Nebuchadnezzar was essentially transformed into a beast, we shall also shew the consequence that (if it had been true) they would draw from it, to wit, that if Nebuchadnezzar were really transformed into a beast, much more may the Devil transform himself into the shape of any Creature, and may change Witches into Cats, Dogs, Hares, and the like, which can by no true Rules of Argument be good, because it stands upon divers, or rather contrary efficients, namely God and the Devil. The one having of himself an absolute and indeterminate power, and therefore of himself able to work what he will, where, when, and howsoever best pleaseth himself. And so by consequence he might (if it had so seemed good in his wisdom) have essentially transformed Nebuchadnezzar into an ox. The other (the Devil I mean) he hath only a finite and limited power, and therefore utterly unable of himself to accomplish any one work beyond the bounds of that power: and so by consequence he cannot possibly transform himself essentially into any Creature whatsoever, without a special power from God. Lastly we shall conclude all with this binding Argument: what transubstantiations soever are wrought, the thing transformed ceases to be what it was before, both in nature, and properties, as Lots Wife being transubstantiated into a Pillar of Salt, did cease to be flesh, blood, and bones, as she was before, and lost all the properties of humane Nature. So if Devils or Witches be transubstantiated into other Creatures, they cease to be what they were before both in Nature and Properties. And then by consequence the Devil should cease to be a Devil in Nature and Properties, and the Witches should cease to have humane Nature and Properties in them.
Having laid down these positive Arguments, we shall in the next place shew the horrid absurdities of these Tenents, to wit, of holding a visible Contract, that the Devil sucks upon the Witches bodies, that they have carnal Copulation together, or that they are essentially changed into Cats, Dogs, or Hares, or that they can flye in the air, or raise storms or tempests, and kill men or Cattel, and the like, and that in this order.
Absurd. 1.
2 Pet. 2. 4.
Jude 6.
Mat. 8. 31, 32.
Mar. 5. 9. to 14.
Job 1. 11, 12. 2. 5. 6.
Joh. 19. 11.
Rolloc. in loc.
Isa. 38. 29.
1. These Tenents do derogate from the Wisdom and Power of God in his Government of the World by divine Providence, because by these it is supposed that the Devils and Witches do operate what, when, and howsoever it pleaseth them, and so the life and estate of all Creatures should be in their power to afflict, torment, or to destroy when they please, which is both false and blasphemous. For the Devils and wicked men are enemies and rebels against God, but yet conquered, and imprisoned, and chained close up by his Almighty Power, that they are not able to act any thing at all (except the evil of their own wills) nor put that into execution, but as far as God doth license and order them, which we shall make plain in these two particulars. 1. The Devils are kept, in chains of darkness unto the judgment of the great day, that is, though their wills be corrupt, wicked, and evil, and that they have a continual desire, like a roaring lion, to seek whom they may devour; yet are they restrained from acting this evil, by the mighty Power of God, and can execute nothing at all, but only as far as God doth order and command them: so the Devils could not by their own power enter into the herd of Swine, until Christ gave to them leave: neither could Satan hurt Job either in his goods or body (though he strongly and earnestly desired it) until he had leave and commission given him from God. No more can Devils or Witches perform these things that are pretended; for it can never be proved that ever God did, or will give them order or leave to perform any such filthy or wicked thing, for which there can be no reason or end assigned why God should order such things to be done, so far different and opposite to the rules of his Justice, Wisdom, and Providence. 2. Nor can wicked persons act what they please, but God doth bridle and restrain them as he pleaseth; for though Pilate proudly thought and boasted that he had power to condemn Christ, or to let him loose, yet our Saviour tells him: Thou couldst have no power at all against me, except it were given thee from above. Upon which place learned Dr. Hammond saith thus: “So that thou hast neither right nor power to inflict any punishment on me, were it not that God, who is my Father, hath in his great Wisdom and divine Counsels, for most glorious ends, for the good of the World, determined to deliver me up into thy power to suffer death under thee.” Of which another saith thus: Verba hæc duobus modis accipi possunt: partim quia omnis potestas est à Deo, & divinâ ordinatione; partim quia qui cum potestate est, nihil planè potest, nisi ex Dei efficaci dispensatione ac providentia. So this is manifest in the excessive pride and boasting of Sennacherib of his own power, and taking no notice of Gods inevitable Decree in his Providence, that it was he, even the Lord of Hosts that had done it, and of ancient times had formed it, without which Sennacherib could have done nothing; but because he despised Gods Power and Providence, therefore saith the Lord: Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, by the way by which thou camest, which was performed by the slaughter of his Army, and the sending him back into his own Country: so little do mens purposes and counsels prevail, when the Lords will and purpose are against them.
Absurd. 2.
2. These Tenents do divert and obstruct the power and practice of Godliness: For while the Saints of God are taught, that they are to fight the good fight of Faith; and if they intend to be crowned, they must fight stoutly, and gain the victory, knowing, that they fight not against flesh and blood, but against spiritual wickedness in high places, and that therefore they are to take unto them the whole Armour of God: Therefore they knowing that this warfare is spiritual, and against spiritual enemies, and that the weapons both offensive and defensive are also spiritual; therefore they ought always spiritually to watch and stand upon their guard, lest their subtile and cruel enemy the Devil take them unawares, or by his Stratagems surprize them. For he is that old crafty Serpent, that hath innumerable wiles, and while he intendeth one thing, he pretendeth another; and like a cunning Enemy, gives a false Alarm at the one side of the Camp, while he assaulteth another, or making false fires or shews he seemeth to march away, when in the dark of the night he intendeth to fall on. So lest the Christian should be watchful and prevail, he laboureth by false Teachers, which are the Magicians and Sorcerers in the Mystery, to draw them from their vigilancy, by possessing their minds with these lying Tenents, that the Devil comes in the shape of a Cat or a Dog to a Witch, and bargains with her, and the rest, that whilst they are set at gaze to look for him in a bodily shape, they are made negligent in their spiritual watch, and so are diverted from the spiritual combate, and thereby the power and practice of Godliness is diverted and obstructed. Therefore we are to give heed unto the counsel of the Holy Ghost; to resist the Devil in his spiritual assaults with the spiritual weapons that God bestows upon us, and not to give heed to old Wives Fables, or the false Doctrine of Witchmongers, that make us watch for the Devil where he is not, and in the mean time not to resist him where he is, and that is within effectively in a spiritual manner, for he worketh in the children of disobedience, and therefore a Devil within us is more to be feared, than a Devil without us.
Absurd. 3.
Considerat. about Witchcraft, pag. 95, 96.
3. These Tenents do uphold that horrid, lying, and blasphemous opinion, that our blessed Saviour did cast out Devils by Beelzebub the Prince of Devils: For when they could not deny, nor disprove the plain and open matters of fact, that our Saviour did really cast out Devils, then they devilishly invented and vented, that though he did so, yet it was but by the help of the Prince of Devils, with whom he had a compact, and so wrought by the greater power to over-power the less. Concerning which Mr. Glanvil is pleased to tell us this: “In his return to which he denies not the supposition or possibility of the thing in general, but clears himself by an appeal to the actions of their own children, whom they would not tax so severely.” But by Mr. Glanvils leave we must affirm, that though it be a bold assertion, yet it is not true; for our Saviour doth absolutely confute the supposition both in the general, and also in reference to himself, by shewing the absurdities of it, and that by these Arguments.
Vid. Dr. Hammond in Math. 12. 25, &c.
Vid. loc. citat.
1. They supposed that the Devils had a Prince or a Ruler that was able to cast out Devils that were his Subjects, and inferior unto him, to which his answer is: Every Kingdom divided against it self is brought to desolation, and every City or house divided against it self cannot stand. And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand? Upon which a most learned Author doth thus paraphrase: “If any King mean to uphold his Kingdom, he will not quarrel and fall out with his own Subjects, and cast them out, which are doing him service; such divisions and civil dissentions as these will soon destroy his Kingdom, and therefore cannot probably be affirmed of any prudent Ruler or Prince. And Satans casting out Devils which are about his business (possessing those he would have possest) would be such a civil dissention as this, and a breach.” From whence he necessarily concludeth, that either Satan doth not cast out Satan, or else that his Kingdom is divided, and cannot stand, but come to desolation. But Satans Kingdom is not destroyed nor brought to desolation; therefore it is not divided against it self, and consequently Satan doth not cast out Satan. Of this passage Theophylact saith: Quomodo enim Dæmones seipsos ejiciunt, quum magis inter se conveniant? Satan autem dicitur adversarius. And to the same purpose is that of S. Chrysostom: Si divisus est, imbecillior factus est, & perit: si autem perit, qualiter potest alium projicere?
Vid. Hieron. in loc.
2. Our Saviour saith further: And if I by Beelzebub cast out devils, by whom do your children cast them out? For as the fore-cited Author saith: “Why may not I cast out Devils by the Power and in the Name of God, as well as your Disciples and Country-men, the Jews among you (who being evil are therefore more obnoxious to suspicion of holding correspondence with Satans Kingdom) do, at least pretend to do. When they in the Name of God go about to cast them out, you affirm it to be the Power of God, and so do I. Why should you not believe that of me, which you affirm of your own?” Si expulsio (saith S. Hierom) Dæemonum in filiis vestris Deo, non Dæmonibus deputatur, quare in me idem opus non eandem habeat & causam?
3. Christ further urgeth: But if I cast out Devils by the Spirit of God, then the Kingdom of God is come upon you or unto you. “But if it be indeed by the Power of God, that I do all this, then it is clear, that although you were not aware of it, yet this is the time of the Messias, whose Mission God hath testified with these Miracles, and would not have done so, if it had been a false Christ.” So that he seemeth to conclude thus: “You Scribes and Pharisees seem to acknowledge, that there are real possessions by Devils, and that they may be thrown out, either by the Power of God or the power of Satan. But I have shewed the absurdity, that Satan doth not cast out the Devils his obedient Subjects that are doing his service; and therefore that what I do must be by the finger of God, and that must certainly denote unto you, that his Kingdom is come, and that I am the Messias.”
Chrysost. in loc.
4. He proceedeth: Or else how can one enter into a strong mans house, and spoil his goods? except he first bind the strong man, and then he will spoil his house. “My dispossessing Satan of his goods, and turning him out of those whom he possesses, is an argument that I have mastered him, and so that I do not use his power, but that mine is greater than his, and imployed most against his will, and to his damage.” Quòd enim (as saith a learned Father) non potest Satanas Satanam ejicere, manifestum ex dictis est: sed quoniam neq; alius potest eum ejicere, nisi priùs eum superaverit, omnibus est manifestum: Constituitur ergo quod & anteà, cum manifestiori abundantia. Dicit enim: Tantum absisto ab hoc quòd utar Diabolo Coadjutore, quòd prælior cum eo, & ligo eum: Et hujus conjectura est, quòd vasa ejus diripio. Et sic contrarium ejus quod illi tentabant dicere, demonstrat. Illi enim volebant ostendere, quòd non propriâ virtute ejecit Dæmones. Ipse autem ostendit, quòd non solùm Dæmones, sed & eorum Principem ligavit: quod manifestum est ab his quæ facta sunt. Qualiter enim Principe non victo, hi qui subjacent Dæmones direpti sunt?
5. Lastly he concludeth: He that is not with me, is against me: And he that gathereth not with me, scattereth abroad. “And it’s proverbially known” (saith Dr. Hammond) “that he that is not on ones side, that brings Forces into the field, and is not for a mans assistance, he is certainly for his Enemy, engages against him, doth him hurt; and consequently my casting out Devils, shews that I am Satans declared Enemy.” By all which arguments he flatly overthrows the false supposition of the Pharisees.
Absurd. 4.
4. These Tenents do overthrow the chief Articles of the Christian Faith, to wit, the rational and infallible evidence of the Resurrection of Christ in the same individual and numerical body in which he suffered: and this we shall elucidate in these particular Considerations.
1 Cor. 15. 14, 15, 16, 17, 18.
1. The whole strength of the Christian Religion consists in the certainty of Christs Resurrection in his true and individual body. For as the Apostle argueth: And if Christ be not risen, then is our preaching vain, and your faith is also vain: yea and we are found false witnesses of God, because we have testified of God, that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ risen. And if Christ be not risen, your faith is vain, ye are yet in your sins. Then also they which are fallen asleep in Christ, are perished. If in this life only we have hope in Christ, we are of all men most miserable. So that all these sad consequences must needs follow, and the whole Christian Religion be found a lye, if Christ be not truly risen from the dead.
2. And though the Apostle do enumerate sufficient Witnesses of his Resurrection and appearance after death, and that he was seen of Cephas, then of the Twelve, after that he was seen of above five hundred Brethren at once, then of James, then of all the Apostles, and lastly of himself: Yet all this Cloud of Witnesses will prove little, but dissolve into vapour, if there were or are either Angels or Spirits, that in their own or assumed bodies, may appear in his form, shape, and likeness, and to sight and tangibility be in all properties as his body was, to have flesh and bones, the print of the nails in the hands and feet, and to eat and drink.
Mar. 6. 49.
Mat. 27. 51.
Mar. 15. 38.
Mat. 28.6, 9.
Mar. 16. 1.
Joh. 20. 1.
Luk. 24. 37.
Joh. 20. 19, 26.
Vid. Rolloc. in Joh. 20.
3. That the Apostles held the opinion, that there was Apparitions and Spirits that did shew themselves in any form or likeness, is most plain and evident; for when they saw Christ walking upon the Sea, they supposed it had been a Spirit or Apparition, for the Greek is φάντασμα, and cryed out. That is, either being cruelly affrighted and amazed, their Phantasies did represent strange thoughts in their minds: or else (which doubtless was the truth) seeing Christ walking upon the Sea, which they thought was not possible for a man to do without sinking or drowning, they in great fear cryed out, and forgetting his former Miracles, did vainly suppose it some Spirit that had made an apparition in his likeness. But it is most strange, that the Disciples that had seen and been eye-witnesses of so many Miracles wrought by him during his life, and those that accompanied him at his death, as the renting of the veil of the Temple from the top to the bottom, and the Earth-quake, and the renting of the Rocks, and the Darkness that was over the Land from the sixth hour unto the ninth; and that after his Resurrection the Graves were opened, and many bodies of Saints that slept arose, and came out of the Graves, and went into the holy City, and appeared unto many, of which they could not be ignorant; It is (I say) most wondrous strange, that after all these they could doubt of the verity of his Resurrection, and imagine that it was a Spirit in his form and likeness. And most especially, considering that his Sepulchre was made sure, the stone sealed, and a Watch set to attend it, of which they could not be ignorant; and likewise the certain affirmation and evidence of the two Maries, from the mouth of the Angel, and their own sight who worshipped him, and held him by the feet, and Peters finding the Sepulchre empty, and his appearing to the two Disciples that went to Emmaus, and yet for all this at his next appearance, not to be satisfied, but to be terrified and affrighted, and to suppose they had seen a Spirit, is beyond all wonder, but that doubtless the heavenly Father had so ordained it in his inscrutable Wisdom, that the infallible certainty of his Resurrection might be more evidently and punctually proved. For at his next appearing, when they were all together, Jesus himself stood in the midst of them, and said unto them, Peace be unto you. But they were terrified and affrighted, and supposed they had seen a Spirit, there the word is πνεῦμα. Now the cause of this supposing that they had seen a Spirit, doubtless was because as St. John tells us, That Jesus twice had stood in the midst of them, the doors being shut, because of the Jews, and therefore they could not possibly imagine, that he could have a body that could make penetration of dimensions, not considering that he had an omnipotent Power, and therefore nothing could be impossible unto him. Though it may well be conceived to be done without penetration of dimensions, because by his Almighty Power he might imperceptibly both open and shut the doors, and so enter, and suddenly stand in the midst of them, and no humane sense be able to discern it. But however it was, the Disciples did not then believe that it was Christ with his individual body in which he suffered, but either (as some of the Fathers believed) that it was his very Spirit that he yielded up upon the Cross, that appeared in his figure or shape, that was so pure, fine, and penetrable, that it could pass through any Medium, though never so dense or solid: or some other Spirit that assumed his form and shape, which is far more probable and sound. But howsoever it was, they did believe that it was some Spirit in his likeness, and not he himself, in that very numerical body in which he suffered, as may be apparently gathered from the words of Thomas called Didymus, who strongly affirmed, saying: Except I shall see in his hands the print of the nails, and put my fingers into the print of the nails, and thrust my hand into his side, I will not believe.
Rolloc. ubi supr.
Vid. Caten. Aur. Tho. Aquin. in locum.
4. To the grounds of all these doubts our Saviour gives a demonstrative and infallible solution, which we shall explain in these particulars. 1. He doth not at all deny the existence or beings of Spirits; neither that Spirits do not, or cannot make visible apparitions: but doth grant both. 2. But he restrains these apparitions to those inseparable properties that belong to Bodies and Spirits, that is, a body (that is to say an humane body) hath flesh and bones, but a Spirit hath neither, as Christs or humane bodies have; and therefore saith a learned Person upon the place: Docet se non esse Spiritum hoc modo: Spiritus, inquit, non habet carnem & ossa. Ego verò, ut conspicitis, habeo carnem & ossa: Ergo ego non sum Spiritus. Vide igitur ex sensu & sensibilibus: sensu nimirum visus; sensu tactus: ex visibilibus & tractabilibus se corpus esse non autem Spiritum edocet. Per sensum enim fides & gignitur & confirmatur. So that whether Spirits be taken to be corporeal (and so appear in their own bodies) or to be incorporeal (and so to appear in assumed bodies) yet are they both to sight, and especially to feeling, not as humane bodies are that have flesh and bones. So that however they do, may or can appear (for it must be considered in that latitude, else our Saviours argument would not be irrefragable and convincing) they to the resistibility of touching cannot be as flesh and bones are, for they to the sense of touching do resist, and are solid, but so the bodies of Spirits in what appearance soever have not, nor can have, otherwise our Saviours argument falls to the ground, and proves nothing. 3. He confirmeth this by the Disciples own proof of feeling and touching the prints or scars of the nails in his hands, and the print of the wound in his side, and thereby manifesteth that it was he himself, and the very same individual body in which he suffered, by which Thomas his great unbelief and doubting was unanswerably satisfied, by putting his fingers into or upon the very prints of the nails, and by putting his hand into or upon the wound or scar upon his side. And therefore though the same power that raised him from the dead, and rouled the sealed stone from the Sepulchre, could have perfected his body to be without prints or scars of the wounds; yet did the divine Wisdom reserve them, thereby to cure the infidelity of his Disciples, and undeniably to confirm the truth of his Resurrection; to which purpose one said well: Ibi ad dubitantium corda sananda, vulnerum sunt servata vestigia. And the further to establish and settle their Faith, he took a piece of a broiled fish, and of an honeycomb, and eat before them; all which concluded him to have a true body, and that he was not a Spirit: from whence we draw these conclusions.
1. That howsoever Spirits do or may appear, they have not, or can have such a body, that in respect of tangibility, is as flesh and bones. For flesh and bones are dense, solid, and make sensible resistance to the touch; but the bodies of Spirits in their apparitions are not, nor can be so. For as we deny not but there are and may be apparitions in any figure or shape, yet they can but be as the figures and shapes in the Clouds, which are often seen, and cause much wonder, though (we suppose) many of them may be rather attributed to the assimilation made in mens fancies, than to their real existence in those forms or shapes. So they may be as shadows, or the species of bodies that we see near or afar off, or as the images that we behold of our selves and other things in Mirrours or Looking-glasses: which though without doubt they be not non-entities, for nullius entis nulla est operatio, but these affect the senses, which is an operation or action; yet do they all easily yield to the touch, and have no firmness nor solidity, as flesh and bones have; and this is all that can be justly deduced from our Saviours argumentation.
2. Either we must believe that our Saviours argument is of no force and validity, which is blasphemous and horrid to affirm or imagine, he being the way, the truth, and the life, and in whose mouth there was found no guile, and thereby overthrow the whole foundation of the Christian Religion: or else we must for certain believe that Spirits whensoever they appear have no such solidity or resistibility as to touch, as flesh and bones have. And consequently that what strange things soever we may by sight and touch take to be the apparitions of Spirits, that to touch have the solidity of flesh and bones, we must conclude that they are not Spirits, but must be some other kind of Creatures, of whose nature and properties we are to inquire; for doubtless (as we shall manifest hereafter) there are many strange Creatures, that for their rarity or strange qualities, have been and are mistaken for the apparition of Spirits. For the Disciples doubts must still have remained unsatisfied, if Spirits could appear to have bodies to touch, of that solidity that flesh and bones are of, and then the truth of our Saviours Resurrection falls to the ground, and the Christian Faith is vain.
3. Therefore that Demons do appear in the shape of Dogs, Cats, and the like, and do carry the heavy bodies of Witches in the air, do suck upon their bodies, and have carnal copulation with them, must suppose them to have bodies as solid and tangible as flesh and bones: and so overthrow the main proof of our Saviours Resurrection, and consequently the very foundation of the Christian Religion; For if Christ be not risen our faith is vain, we are yet in our sins, and are of all men most miserable, as having only hope in this life, and no further. And this is sufficient to shew the horrid and execrable absurdity of these opinions; which objection Mr. Glanvil calls spiteful and mischievous, but durst not undertake the solution, but with a plain shuffle leaves and over-runs it, as indeed being too hard a morsel for his tender teeth.
Gen. 18. 1, 4, 8.
And if any do object (as we have heard some do) that three Angels did appear unto Abraham in the Plains of Mamre, as he sate in the Tent-door, and did eat and drink, and washed their feet, and therefore that they had flesh and bones; to that we return this responsion.
1. It is a very froward and perverse way of arguing, to make one place of Scripture to clash with another, when they ought all to be expounded according to the Analogy of faith, and it is a perfect Harmony which we ought to labour to find out and rejoyce in.
Heb. 1. 1, 2.
2. It is no perfect way of arguing from the Dispensations in the time of the Patriarchs and Prophets, to those that God useth now in the time of the Gospel; for so they might argue that God should answer by Urim and Thummim, because he did so in the time of the Levitical Priesthood, but that is now ceased, and the Apostle tells us: God at sundry times, and in divers manners spake in times past unto the Fathers by the Prophets: But in these last days he hath spoken by his Son unto us. So though God did then vouchsafe to make himself manifest unto the Patriarchs by the visible appearance of Angels: yet it is no rational consequence that he doth so now in these days.
Ibid. v. 17.
3. It is manifest, that though they were in number three, yet it is true that it was Jehovah that appeared unto Abraham, and Jehovah said, Shall I hide from Abraham that thing which I do. Now we do not find that the word Jehovah is communicable to any Creature, but only to God himself; and therefore the best Expositors do understand (notwithstanding what Pererius doth say to the contrary) that one of them was Christ the second Person in the Trinity, who after was to take humane nature upon him, and therefore did so appear.
4. However these Angels had with them the assistance of a divine and omnipotent Power, which cannot rationally be affirmed of the common and ordinary apparitions of Demons to Witches, and therefore doth conclude nothing against what we have laid down before.